Srimad Bhagavatam (Complete 10 Canto Set) - Bhagavata Purana

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Srimad Bhagavatam (Complete 10 Canto Set) - Bhagavata Purana

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Canto
1
-
"Creation"

Preface We
 must
 know
 the
 present
 need
 of
 human
 society.
 And
 what
 is
 that need?
 Human
 society
 is
 no
 longer
 bounded
 by
 geographical
 limits
 to particular
 countries
 or
 communities.
 Human
 society
 is
 broader
 than
 in
 the Middle
 Ages,
 and
 the
 world
 tendency
 is
 toward
 one
 state
 or
 one
 human society.
 The
 ideals
 of
 spiritual
 communism,
 according
 to
 ŚrīmadBhāgavatam,
 are
 based
 more
 or
 less
 on
 the
 oneness
 of
 the
 entire
 human society,
nay,
of
the
entire
energy
of
living
beings.
The
need
is
felt
by
great thinkers
 to
 make
 this
 a
 successful
 ideology.
 Śrīmad-Bhāgavatam
 will
 fill this
 need
 in
 human
 society.
 It
 begins,
 therefore,
 with
 the
 aphorism
 of Vedānta
philosophy
janmādy
asya
yataḥ
[SB
1.1.1]
to
establish
the
ideal
of a
common
cause. Human
society,
at
the
present
moment,
is
not
in
the
darkness
of
oblivion. It
has
made
rapid
progress
in
the
field
of
material
comforts,
education
and economic
development
throughout
the
entire
world.
But
there
is
a
pinprick somewhere
 in
 the
 social
 body
 at
 large,
 and
 therefore
 there
 are
 large-scale quarrels,
even
over
less
important
issues.
There
is
need
of
a
clue
as
to
how humanity
 can
 become
 one
 in
 peace,
 friendship
 and
 prosperity
 with
 a common
 cause.
Śrīmad-Bhāgavatam
 will
 fill
 this
 need,
 for
 it
 is
 a
 cultural presentation
for
the
re-spiritualization
of
the
entire
human
society. Śrīmad-Bhāgavatam
 should
 be
 introduced
 also
 in
 the
 schools
 and colleges,
 for
 it
 is
 recommended
 by
 the
 great
 student-devotee
 Prahlāda Mahārāja
in
order
to
change
the
demoniac
face
of
society. kaumāra
ācaret
prājño dharmān
bhāgavatān
iha
 
 durlabhaṁ
mānuṣaṁ
janma tad
apy
adhruvam
arthadam
 
 (SB
7.6.1) Disparity
 in
 human
 society
 is
 due
 to
 lack
 of
 principles
 in
 a
 godless civilization.
 There
 is
 God,
 or
 the
 Almighty
 One,
 from
 whom
 everything emanates,
 by
 whom
 everything
 is
 maintained
 and
 in
 whom
 everything
 is merged
 to
 rest.
 Material
 science
 has
 tried
 to
 find
 the
 ultimate
 source
 of creation
very
insufficiently,
but
it
is
a
fact
that
there
is
one
ultimate
source

of
 everything
 that
 be.
 This
 ultimate
 source
 is
 explained
 rationally
 and authoritatively
in
the
beautiful
Bhāgavatam,
or
Śrīmad-Bhāgavatam. Śrīmad-Bhāgavatam
is
the
transcendental
science
not
only
for
knowing the
 ultimate
 source
 of
 everything
 but
 also
 for
 knowing
 our
 relation
 with Him
 and
 our
 duty
 toward
 perfection
 of
 the
 human
 society
 on
 the
 basis
 of this
 perfect
 knowledge.
 It
 is
 powerful
 reading
 matter
 in
 the
 Sanskrit language,
and
it
is
now
rendered
into
English
elaborately
so
that
simply
by a
 careful
 reading
 one
 will
 know
 God
 perfectly
 well,
 so
 much
 so
 that
 the reader
will
be
sufficiently
educated
to
defend
himself
from
the
onslaught
of atheists.
 Over
 and
 above
 this,
 the
 reader
 will
 be
 able
 to
 convert
 others
 to accepting
God
as
a
concrete
principle. Śrīmad-Bhāgavatam
begins
with
the
definition
of
the
ultimate
source.
It is
 a
 bona
 fide
 commentary
 on
 the
Vedānta-sūtra
 by
 the
 same
 author,
 Śrīla Vyāsadeva,
and
gradually
it
develops
into
nine
cantos
up
to
the
highest
state of
God
realization.
The
only
qualification
one
needs
to
study
this
great
book of
 transcendental
 knowledge
 is
 to
 proceed
 step
 by
 step
 cautiously
 and
 not jump
 forward
 haphazardly
 like
 with
 an
 ordinary
 book.
 It
 should
 be
 gone through
 chapter
 by
 chapter,
 one
 after
 another.
 The
 reading
 matter
 is
 so arranged
 with
 its
 original
 Sanskrit
 text,
 its
 English
 transliteration, synonyms,
 translation
 and
 purports
 so
 that
 one
 is
 sure
 to
 become
 a
 Godrealized
soul
at
the
end
of
finishing
the
first
nine
cantos. The
 Tenth
 Canto
 is
 distinct
 from
 the
 first
 nine
 cantos
 because
 it
 deals directly
with
the
transcendental
activities
of
the
Personality
of
Godhead
Śrī Kṛṣṇa.
One
will
be
unable
to
capture
the
effects
of
the
Tenth
Canto
without going
through
the
first
nine
cantos.
The
book
is
complete
in
twelve
cantos, each
 independent,
 but
 it
 is
 good
 for
 all
 to
 read
 them
 in
 small
 installments one
after
another. I
 must
 admit
 my
 frailties
 in
 presenting
 Śrīmad-Bhāgavatam,
 but
 still
 I am
hopeful
of
its
good
reception
by
the
thinkers
and
leaders
of
society
on the
strength
of
the
following
statement
of
Śrīmad-Bhāgavatam
(1.5.11): tad-vāg-visargo
janatāgha-viplavo 
 yasmin
prati-ślokam
abaddhavaty
api nāmāny
anantasya
yaśo
'ṅkitāni
yac 
 chṛṇvanti
gāyanti
gṛṇanti
sādhavaḥ 


"On
 the
 other
 hand,
 that
 literature
 which
 is
 full
 with
 descriptions
 of
 the transcendental
 glories
 of
 the
 name,
 fame,
 form
 and
 pastimes
 of
 the unlimited
Supreme
Lord
is
a
transcendental
creation
meant
to
bring
about
a revolution
 in
 the
 impious
 life
 of
 a
 misdirected
 civilization.
 Such transcendental
 literatures,
 even
 though
 irregularly
 composed,
 are
 heard, sung
and
accepted
by
purified
men
who
are
thoroughly
honest." Oṁ
tat
sat 
 A.C.
Bhaktivedanta
Swami 
 Dated
at
Delhi 
 December
15,
1962

Introduction The
conception
of
God
and
the
conception
of
Absolute
Truth
are
not
on the
same
level.
The
Śrīmad-Bhāgavatam
hits
on
the
target
of
the
Absolute Truth.
 The
 conception
 of
 God
 indicates
 the
 controller,
 whereas
 the conception
 of
 the
 Absolute
 Truth
 indicates
 the
 summum
 bonum
 or
 the ultimate
source
of
all
energies.
There
is
no
difference
of
opinion
about
the personal
 feature
 of
 God
 as
 the
 controller
 because
 a
 controller
 cannot
 be impersonal.
 Of
 course
 modern
 government,
 especially
 democratic government,
 is
 impersonal
 to
 some
 extent,
 but
 ultimately
 the
 chief executive
 head
 is
 a
 person,
 and
 the
 impersonal
 feature
 of
 government
 is subordinate
to
the
personal
feature.
So
without
a
doubt
whenever
we
refer to
 control
 over
 others
 we
 must
 admit
 the
 existence
 of
 a
 personal
 feature. Because
 there
 are
 different
 controllers
 for
 different
 managerial
 positions, there
 may
 be
 many
 small
 gods.
 According
 to
 the
 Bhagavad-gītā
 any controller
who
has
some
specific
extraordinary
power
is
called
a
vibhūtimat sattva,
 or
 controller
 empowered
 by
 the
 Lord.
 There
 are
 many
 vibhūtimat sattvas,
controllers
or
gods
with
various
specific
powers,
but
the
Absolute Truth
 is
 one
 without
 a
 second.
 This
 Śrīmad-Bhāgavatam
 designates
 the Absolute
Truth
or
the
summum
bonum
as
the
paraṁ
satyam. The
 author
 of
 Śrīmad-Bhāgavatam,
 Śrīla
 Vyāsadeva,
 first
 offers
 his respectful
obeisances
unto
the
paraṁ
satyam
(Absolute
Truth),
and
because the
paraṁ
satyam
is
the
ultimate
source
of
all
energies,
the
paraṁ
satyam
is the
 Supreme
 Person.
 The
 gods
 or
 the
 controllers
 are
 undoubtedly
 persons, but
the
paraṁ
satyam
from
whom
the
gods
derive
powers
of
control
is
the Supreme
Person.
The
Sanskrit
word
īśvara
(controller)
conveys
the
import of
God,
but
the
Supreme
Person
is
called
the
parameśvara,
or
the
supreme īśvara.
 The
 Supreme
 Person,
 or
 parameśvara,
 is
 the
 supreme
 conscious personality,
 and
 because
 He
 does
 not
 derive
 any
 power
 from
 any
 other source,
 He
 is
 supremely
 independent.
 In
 the
 Vedic
 literatures
 Brahmā
 is described
 as
 the
 supreme
 god
 or
 the
 head
 of
 all
 other
 gods
 like
 Indra, Candra
and
Varuṇa,
but
the
Śrīmad-Bhāgavatam
confirms
that
even
Brahmā is
 not
 independent
 as
 far
 as
 his
 power
 and
 knowledge
 are
 concerned.
 He received
knowledge
in
the
form
of
the
Vedas
from
the
Supreme
Person
who resides
 within
 the
 heart
 of
 every
 living
 being.
 That
 Supreme
 Personality knows
 everything
 directly
 and
 indirectly.
 Individual
 infinitesimal
 persons,

who
 are
 parts
 and
 parcels
 of
 the
 Supreme
 Personality,
 may
 know
 directly and
 indirectly
 everything
 about
 their
 bodies
 or
 external
 features,
 but
 the Supreme
Personality
knows
everything
about
both
His
external
and
internal features. The
 words
 janmādy
 asya
 [SB
 1.1.1]
 suggest
 that
 the
 source
 of
 all production,
 maintenance
 or
 destruction
 is
 the
 same
 supreme
 conscious person.
 Even
 in
 our
 present
 experience
 we
 can
 know
 that
 nothing
 is generated
 from
 inert
 matter,
 but
 inert
 matter
 can
 be
 generated
 from
 the living
 entity.
 For
 instance,
 by
 contact
 with
 the
 living
 entity,
 the
 material body
develops
into
a
working
machine.
Men
with
a
poor
fund
of
knowledge mistake
the
bodily
machinery
to
be
the
living
being,
but
the
fact
is
that
the living
 being
 is
 the
 basis
 of
 the
 bodily
 machine.
 The
 bodily
 machine
 is useless
 as
 soon
 as
 the
 living
 spark
 is
 away
 from
 it.
 Similarly,
 the
 original source
of
all
material
energy
is
the
Supreme
Person.
This
fact
is
expressed in
 all
 the
 Vedic
 literatures,
 and
 all
 the
 exponents
 of
 spiritual
 science
 have accepted
 this
 truth.
 The
 living
 force
 is
 called
 Brahman,
 and
 one
 of
 the greatest
ācāryas
(teachers),
namely
Śrīpāda
Śaṅkarācārya,
has
preached
that Brahman
 is
 substance
 whereas
 the
 cosmic
 world
 is
 category.
 The
 original source
of
all
energies
is
the
living
force,
and
He
is
logically
accepted
as
the Supreme
Person.
He
is
therefore
conscious
of
everything
past,
present
and future,
 and
 also
 of
 each
 and
 every
 corner
 of
 His
 manifestations,
 both material
and
spiritual.
An
imperfect
living
being
does
not
even
know
what is
 happening
 within
 his
 own
 personal
 body.
 He
 eats
 his
 food
 but
 does
 not know
how
this
food
is
transformed
into
energy
or
how
it
sustains
his
body. When
a
living
being
is
perfect,
he
is
aware
of
everything
that
happens,
and since
 the
 Supreme
 Person
 is
 all-perfect,
 it
 is
 quite
 natural
 that
 He
 knows everything
in
all
detail.
Consequently
the
perfect
personality
is
addressed
in the
Śrīmad-Bhāgavatam
as
Vāsudeva,
or
one
who
lives
everywhere
in
full consciousness
and
in
full
possession
of
His
complete
energy.
All
of
this
is clearly
 explained
 in
 the
 Śrīmad-Bhāgavatam,
 and
 the
 reader
 has
 ample opportunity
to
study
this
critically. In
the
modern
age
Lord
Śrī
Caitanya
Mahāprabhu
preached
the
ŚrīmadBhāgavatam
 by
 practical
 demonstration.
 It
 is
 easier
 to
 penetrate
 into
 the topics
 of
 the
 Śrīmad-Bhāgavatam
 through
 the
 medium
 of
 Śrī
 Caitanya's causeless
mercy.
Therefore
a
short
sketch
of
His
life
and
precepts
is
inserted herein
to
help
the
reader
understand
the
real
merit
of
Śrīmad-Bhāgavatam.

It
is
imperative
that
one
learn
the
Śrīmad-Bhāgavatam
 from
 the
 person Bhāgavatam.
 The
 person
 Bhāgavatam
 is
 one
 whose
 very
 life
 is
 ŚrīmadBhāgavatam
 in
 practice.
 Since
 Śrī
 Caitanya
 Mahāprabhu
 is
 the
 Absolute Personality
 of
 Godhead,
 He
 is
 both
 Bhagavān
 and
 Bhāgavatam
 in
 person and
 in
 sound.
 Therefore
 His
 process
 of
 approaching
 the
 ŚrīmadBhāgavatam
is
practical
for
all
people
of
the
world.
It
was
His
wish
that
the Śrīmad-Bhāgavatam
be
preached
in
every
nook
and
corner
of
the
world
by those
who
happened
to
take
their
birth
in
India. The
 Śrīmad-Bhāgavatam
 is
 the
 science
 of
 Kṛṣṇa,
 the
 Absolute Personality
of
Godhead
of
whom
we
have
preliminary
information
from
the text
of
the
Bhagavad-gītā.
Śrī
Caitanya
Mahāprabhu
has
said
that
anyone, regardless
 of
 what
 he
 is,
 who
 is
 well
 versed
 in
 the
 science
 of
 Kṛṣṇa (Śrīmad-Bhāgavatam
 and
 Bhagavad-gītā)
 can
 become
 an
 authorized preacher
or
preceptor
in
the
science
of
Kṛṣṇa. There
is
a
need
for
the
science
of
Kṛṣṇa
in
human
society
for
the
good
of all
suffering
humanity
of
the
world,
and
we
simply
request
the
leaders
of
all nations
to
pick
up
this
science
of
Kṛṣṇa
for
their
own
good,
for
the
good
of society
and
for
the
good
of
all
the
world's
people. A
short
sketch
of
the
life
and
teachings
of
Lord
Caitanya, 
 The
Preacher
of
Śrīmad-Bhāgavatam

Lord
Śrī
Caitanya
Mahāprabhu,
the
great
apostle
of
love
of
God
and
the father
 of
 the
 congregational
 chanting
 of
 the
 holy
 name
 of
 the
 Lord, advented
Himself
at
Śrīdhāma
Māyāpura,
a
quarter
in
the
city
of
Navadvīpa in
 Bengal,
 on
 the
 Phālgunī
 Pūrṇimā
 evening
 in
 the
 year
 1407
 Śakābda (corresponding
to
February
1486
by
the
Christian
calendar). His
father,
Śrī
Jagannātha
Miśra,
a
learned
brāhmaṇa
from
the
district
of Sylhet,
came
to
Navadvīpa
as
a
student
because
at
that
time
Navadvīpa
was considered
 to
 be
 the
 center
 of
 education
 and
 culture.
 He
 domiciled
 on
 the banks
 of
 the
 Ganges
 after
 marrying
 Śrīmatī
 Śacīdevī,
 a
 daughter
 of
 Śrīla Nīlāmbara
Cakravartī,
the
great
learned
scholar
of
Navadvīpa. Jagannātha
 Miśra
 had
 a
 number
 of
 daughters
 by
 his
 wife,
 Śrīmatī Śacīdevī,
and
most
of
them
expired
at
an
early
age.
Two
surviving
sons,
Śrī Viśvarūpa
 and
 Viśvambhara,
 became
 at
 last
 the
 object
 of
 their
 paternal affection.
The
tenth
and
youngest
son,
who
was
named
Viśvambhara,
later became
 known
 as
 Nimāi
 Paṇḍita
 and
 then,
 after
 accepting
 the
 renounced order
of
life,
Lord
Śrī
Caitanya
Mahāprabhu.

Lord
 Śrī
 Caitanya
 Mahāprabhu
 exhibited
 His
 transcendental
 activities for
forty-eight
years
and
then
disappeared
in
the
year
1455
Śakābda
at
Purī. For
 His
 first
 twenty-four
 years
 He
 remained
 at
 Navadvīpa
 as
 a
 student and
 householder.
 His
 first
 wife
 was
 Śrīmatī
 Lakṣmīpriyā,
 who
 died
 at
 an early
 age
 when
 the
 Lord
 was
 away
 from
 home.
 When
 He
 returned
 from East
Bengal
He
was
requested
by
His
mother
to
accept
a
second
wife,
and He
 agreed.
 His
 second
 wife
 was
 Śrīmatī
 Viṣṇupriyā
 Devī,
 who
 bore
 the separation
of
the
Lord
throughout
her
life
because
the
Lord
took
the
order of
sannyāsa
at
the
age
of
twenty-four,
when
Śrīmatī
Viṣṇupriyā
was
barely sixteen
years
old. After
 taking
 sannyāsa,
 the
 Lord
 made
 His
 headquarters
 at
 Jagannātha Purī
due
to
the
request
of
His
mother,
Śrīmatī
Śacīdevī.
The
Lord
remained for
 twenty-four
 years
 at
 Purī.
 For
 six
 years
 of
 this
 time
 He
 traveled continuously
 all
 over
 India
 (and
 especially
 throughout
 southern
 India) preaching
the
Śrīmad-Bhāgavatam. Lord
 Caitanya
 not
 only
 preached
 the
 Śrīmad-Bhāgavatam
 but propagated
the
teachings
of
the
Bhagavad-gītā
as
well
in
the
most
practical way.
 In
 the
 Bhagavad-gītā
 Lord
 Śrī
 Kṛṣṇa
 is
 depicted
 as
 the
 Absolute Personality
 of
 Godhead,
 and
 His
 last
 teachings
 in
 that
 great
 book
 of transcendental
knowledge
instruct
that
one
should
give
up
all
the
modes
of religious
activities
and
accept
Him
(Lord
Śrī
Kṛṣṇa)
as
the
only
worshipable Lord.
The
Lord
then
assured
that
all
His
devotees
would
be
protected
from all
sorts
of
sinful
acts
and
that
for
them
there
would
be
no
cause
for
anxiety. Unfortunately,
despite
Lord
Śrī
Kṛṣṇa's
direct
order
and
the
teachings
of the
Bhagavad-gītā,
less
intelligent
people
misunderstand
Him
to
be
nothing but
 a
 great
 historical
 personality,
 and
 thus
 they
 cannot
 accept
 Him
 as
 the original
Personality
of
Godhead.
Such
men
with
a
poor
fund
of
knowledge are
misled
by
many
nondevotees.
Thus
the
teachings
of
the
Bhagavad-gītā were
misinterpreted
even
by
great
scholars.
After
the
disappearance
of
Lord Śrī
 Kṛṣṇa
 there
 were
 hundreds
 of
 commentaries
 on
 the
 Bhagavad-gītā
 by many
erudite
scholars,
and
almost
every
one
of
them
was
motivated
by
selfinterest. Lord
 Śrī
 Caitanya
 Mahāprabhu
 is
 the
 selfsame
 Lord
 Śrī
 Kṛṣṇa.
 This time,
 however,
 He
 appeared
 as
 a
 great
 devotee
 of
 the
 Lord
 in
 order
 to preach
to
the
people
in
general,
as
well
as
to
religionists
and
philosophers, about
 the
 transcendental
 position
 of
 Śrī
 Kṛṣṇa,
 the
 primeval
 Lord
 and
 the

cause
 of
 all
 causes.
 The
 essence
 of
 His
 preaching
 is
 that
 Lord
 Śrī
 Kṛṣṇa, who
 appeared
 at
 Vrajabhūmi
 (Vṛndāvana)
 as
 the
 son
 of
 the
 King
 of
 Vraja (Nanda
Mahārāja),
is
the
Supreme
Personality
of
Godhead
and
is
therefore worshipable
 by
 all.
 Vṛndāvana-dhāma
 is
 nondifferent
 from
 the
 Lord because
the
name,
fame,
form
and
place
where
the
Lord
manifests
Himself are
 all
 identical
 with
 the
 Lord
 as
 absolute
 knowledge.
 Therefore Vṛndāvana-dhāma
 is
 as
 worshipable
 as
 the
 Lord.
 The
 highest
 form
 of transcendental
 worship
 of
 the
 Lord
 was
 exhibited
 by
 the
 damsels
 of Vrajabhūmi
 in
 the
 form
 of
 pure
 affection
 for
 the
 Lord,
 and
 Lord
 Śrī Caitanya
Mahāprabhu
recommends
this
process
as
the
most
excellent
mode of
 worship.
 He
 accepts
 the
 Śrīmad-Bhāgavata
 Purāṇa
 as
 the
 spotless literature
for
understanding
the
Lord,
and
He
preaches
that
the
ultimate
goal of
life
for
all
human
beings
is
to
attain
the
stage
of
premā,
or
love
of
God. Many
devotees
of
Lord
Caitanya
like
Śrīla
Vṛndāvana
dāsa
Ṭhākura,
Śrī Locana
 dāsa
 Ṭhākura,
 Śrīla
 Kṛṣṇadāsa
 Kavirāja
 Gosvāmī,
 Śrī Kavikarṇapūra,
 Śrī
 Prabodhānanda
 Sarasvatī,
 Śrī
 Rūpa
 Gosvāmī,
 Śrī Sanātana
Gosvāmī,
Śrī
Raghunātha
Bhaṭṭa
Gosvāmī,
Śrī
Jīva
Gosvāmī,
Śrī Gopāla
Bhaṭṭa
Gosvāmī,
Śrī
Raghunātha
dāsa
Gosvāmī
and
in
this
latter
age within
 two
 hundred
 years,
 Śrī
 Viśvanātha
 Cakravartī,
 Śrī
 Baladeva Vidyābhūṣana,
Śrī
Śyāmānanda
Gosvāmī,
Śrī
Narottama
dāsa
Ṭhākura,
Śrī Bhaktivinoda
 Ṭhākura
 and
 at
 last
 Śrī
 Bhaktisiddhānta
 Sarasvatī
 Ṭhākura (our
 spiritual
 master)
 and
 many
 other
 great
 and
 renowned
 scholars
 and devotees
of
the
Lord
have
prepared
voluminous
books
and
literatures
on
the life
 and
 precepts
 of
 the
 Lord.
 Such
 literatures
 are
 all
 based
 on
 the
 śāstras like
 the
 Vedas,
 Purāṇas,
 Upaniṣads,
 Rāmāyaṇa,
 Mahābhārata
 and
 other histories
and
authentic
literatures
approved
by
the
recognized
ācāryas.
They are
unique
in
composition
and
unrivaled
in
presentation,
and
they
are
full
of transcendental
 knowledge.
 Unfortunately
 the
 people
 of
 the
 world
 are
 still ignorant
 of
 them,
 but
 when
 these
 literatures,
 which
 are
 mostly
 in
 Sanskrit and
 Bengali,
 come
 to
 light
 the
 world
 and
 when
 they
 are
 presented
 before thinking
people,
then
India's
glory
and
the
message
of
love
will
overflood this
morbid
world,
which
is
vainly
searching
after
peace
and
prosperity
by various
 illusory
 methods
 not
 approved
 by
 the
 ācāryas
 in
 the
 chain
 of disciplic
succession. The
 readers
 of
 this
 small
 description
 of
 the
 life
 and
 precepts
 of
 Lord Caitanya
will
profit
much
to
go
through
the
books
of
Śrīla
Vṛndāvana
dāsa Ṭhākura
 (Śrī
 Caitanya-bhāgavata)
 and
 Śrīla
 Kṛṣṇadāsa
 Kavirāja
 Gosvāmī

(Śrī
Caitanya-caritāmṛta).
 The
 early
 life
 of
 the
 Lord
 is
 most
 fascinatingly expressed
by
the
author
of
Caitanya-bhāgavata,
and
as
far
as
the
teachings are
concerned,
they
are
more
vividly
explained
in
the
Caitanya-caritāmṛta. Now
they
are
available
to
the
English-speaking
public
in
our
Teachings
 of Lord
Caitanya. The
 Lord's
 early
 life
 was
 recorded
 by
 one
 of
 His
 chief
 devotees
 and contemporaries,
 namely
 Śrīla
 Murāri
 Gupta,
 a
 medical
 practitioner
 of
 that time,
 and
 the
 latter
 part
 of
 the
 life
 of
 Śrī
 Caitanya
 Mahāprabhu
 was recorded
by
His
private
secretary
Śrī
Dāmodara
Gosvāmī,
or
Śrīla
Svarūpa Dāmodara,
who
was
practically
a
constant
companion
of
the
Lord
at
Purī. These
 two
 devotees
 recorded
 practically
 all
 the
 incidents
 of
 the
 Lord's activities,
and
later
on
all
the
books
dealing
with
the
Lord,
which
are
above mentioned,
 were
 composed
 on
 the
 basis
 of
 kaḍacās
 (notebooks)
 by
 Śrīla Dāmodara
Gosvāmī
and
Murāri
Gupta. So
the
Lord
advented
Himself
on
the
Phālgunī
Pūrṇimā
evening
of
1407 Śakābda,
and
it
was
by
the
will
of
the
Lord
that
there
was
a
lunar
eclipse
on that
 evening.
 During
 the
 hours
 of
 eclipse
 it
 was
 the
 custom
 of
 the
 Hindu public
 to
 take
 bath
 in
 the
 Ganges
 or
 any
 other
 sacred
 river
 and
 chant
 the Vedic
mantras
 for
 purification.
 When
 Lord
 Caitanya
 was
 born
 during
 the lunar
eclipse,
all
India
was
roaring
with
the
holy
sound
of
Hare
Kṛṣṇa,
Hare Kṛṣṇa,
Kṛṣṇa
Kṛṣṇa,
Hare
Hare/
Hare
Rāma,
Hare
Rāma,
Rāma
Rāma,
Hare Hare.
These
sixteen
names
of
the
Lord
are
mentioned
in
many
Purāṇas
and Upaniṣads,
and
they
are
described
as
the
Tāraka-brahma
nāma
of
this
age. It
 is
 recommended
 in
 the
 śāstras
 that
 offenseless
 chanting
 of
 these
 holy names
 of
 the
 Lord
 can
 deliver
 a
 fallen
 soul
 from
 material
 bondage.
 There are
 innumerable
 names
 of
 the
 Lord
 both
 in
 India
 and
 outside,
 and
 all
 of them
are
equally
good
because
all
of
them
indicate
the
Supreme
Personality of
Godhead.
But
because
these
sixteen
are
especially
recommended
for
this age,
people
should
take
advantage
of
them
and
follow
the
path
of
the
great ācāryas
 who
 attained
 success
 by
 practicing
 the
 rules
 of
 the
 śāstras (revealed
scriptures). The
 simultaneous
 occurrence
 of
 the
 Lord's
 appearance
 and
 the
 lunar eclipse
 indicated
 the
 distinctive
 mission
 of
 the
 Lord.
 This
 mission
 was
 to preach
the
importance
of
chanting
the
holy
names
of
the
Lord
in
this
age
of Kali
(quarrel).
In
this
present
age
quarrels
take
place
even
over
trifles,
and therefore
the
śāstras
have
recommended
for
this
age
a
common
platform
for

realization,
 namely
 chanting
 the
 holy
 names
 of
 the
 Lord.
 People
 can
 hold meetings
 to
 glorify
 the
 Lord
 in
 their
 respective
 languages
 and
 with melodious
 songs,
 and
 if
 such
 performances
 are
 executed
 in
 an
 offenseless manner,
 it
 is
 certain
 that
 the
 participants
 will
 gradually
 attain
 spiritual perfection
 without
 having
 to
 undergo
 more
 rigorous
 methods.
 At
 such meetings
 everyone,
 the
 learned
 and
 the
 foolish,
 the
 rich
 and
 the
 poor,
 the Hindus
and
the
Muslims,
the
Englishmen
and
the
Indians,
and
the
caṇḍālas and
the
brāhmaṇas,
can
all
hear
the
transcendental
sounds
and
thus
cleanse the
dust
of
material
association
from
the
mirror
of
the
heart.
To
confirm
the Lord's
mission,
all
the
people
of
the
world
will
accept
the
holy
name
of
the Lord
 as
 the
 common
 platform
 for
 the
 universal
 religion
 of
 mankind.
 In other
words,
the
advent
of
the
holy
name
took
place
along
with
the
advent of
Lord
Śrī
Caitanya
Mahāprabhu. When
 the
 Lord
 was
 on
 the
 lap
 of
 His
 mother,
 He
 would
 at
 once
 stop crying
as
soon
as
the
ladies
surrounding
Him
chanted
the
holy
names
and clapped
their
hands.
This
peculiar
incident
was
observed
by
the
neighbors with
 awe
 and
 veneration.
 Sometimes
 the
 young
 girls
 took
 pleasure
 in making
the
Lord
cry
and
then
stopping
Him
by
chanting
the
holy
name.
So from
 His
 very
 childhood
 the
 Lord
 began
 to
 preach
 the
 importance
 of
 the holy
name.
In
His
early
age
Lord
Śrī
Caitanya
was
known
as
Nimāi.
This name
 was
 given
 by
 His
 beloved
 mother
 because
 the
 Lord
 took
 His
 birth beneath
a
nimba
tree
in
the
courtyard
of
His
paternal
house. When
 the
 Lord
 was
 offered
 solid
 food
 at
 the
 age
 of
 six
 months
 in
 the anna-prāśana
 ceremony,
 the
 Lord
 indicated
 His
 future
 activities.
 At
 this time
it
was
customary
to
offer
the
child
both
coins
and
books
in
order
to
get some
indication
of
the
future
tendencies
of
the
child.
The
Lord
was
offered on
 one
 side
 coins
 and
 on
 the
 other
 the
 Śrīmad-Bhāgavatam.
 The
 Lord accepted
the
Bhāgavatam
instead
of
the
coins. When
 He
 was
 a
 mere
 baby
 crawling
 in
 the
 yard,
 one
 day
 a
 snake appeared
before
Him,
and
the
Lord
began
to
play
with
it.
All
the
members of
the
house
were
struck
with
fear
and
awe,
but
after
a
little
while
the
snake went
 away,
 and
 the
 baby
 was
 taken
 away
 by
 His
 mother.
 Once
 He
 was stolen
by
a
thief
who
intended
to
steal
His
ornaments,
but
the
Lord
took
a pleasure
trip
on
the
shoulder
of
the
bewildered
thief,
who
was
searching
for a
 solitary
 place
 in
 order
 to
 rob
 the
 baby.
 It
 so
 happened
 that
 the
 thief, wandering
 hither
 and
 thither,
 finally
 arrived
 just
 before
 the
 house
 of

Jagannātha
 Miśra
 and,
 being
 afraid
 of
 being
 caught,
 dropped
 the
 baby
 at once.
Of
course
the
anxious
parents
and
relatives
were
glad
to
see
the
lost child. Once
 a
 pilgrim
 brāhmaṇa
 was
 received
 at
 the
 house
 of
 Jagannātha Miśra,
and
when
he
was
offering
food
to
the
Godhead,
the
Lord
appeared before
 him
 and
 partook
 of
 the
 prepared
 food.
 The
 eatables
 had
 to
 be rejected
because
the
child
touched
them,
and
so
the
brāhmaṇa
had
to
make another
preparation.
The
next
time
the
same
thing
happened,
and
when
this happened
repeatedly
for
the
third
time,
the
baby
was
finally
put
to
bed.
At about
 twelve
 at
 night
 when
 all
 the
 members
 of
 the
 house
 were
 fast
 asleep within
 their
 closed
 rooms,
 the
 pilgrim
 brāhmaṇa
 offered
 his
 specially prepared
foods
to
the
Deity,
and,
in
the
same
way,
the
baby
Lord
appeared before
 the
 pilgrim
 and
 spoiled
 his
 offerings.
 The
 brāhmaṇa
 then
 began
 to cry,
but
since
everyone
was
fast
asleep,
no
one
could
hear
him.
At
that
time the
 baby
 Lord
 appeared
 before
 the
 fortunate
 brāhmaṇa
 and
 disclosed
 His identity
 as
 Kṛṣṇa
 Himself.
 The
 brāhmaṇa
 was
 forbidden
 to
 disclose
 this incident,
and
the
baby
returned
to
the
lap
of
His
mother. There
are
many
similar
incidents
in
His
childhood.
As
a
naughty
boy
He sometimes
used
to
tease
the
orthodox
brāhmaṇas
who
used
to
bathe
in
the Ganges.
 When
 the
 brāhmaṇas
 complained
 to
 His
 father
 that
 He
 was splashing
 them
 with
 water
 instead
 of
 attending
 school,
 the
 Lord
 suddenly appeared
before
His
father
as
though
just
coming
from
school
with
all
His school
clothes
and
books.
At
the
bathing
ghāṭa
He
also
used
to
play
jokes on
 the
 neighboring
 girls
 who
 engaged
 in
 worshiping
 Śiva
 in
 hopes
 of getting
good
husbands.
This
is
a
common
practice
amongst
unmarried
girls in
 Hindu
 families.
 While
 they
 were
 engaged
 in
 such
 worship,
 the
 Lord naughtily
appeared
before
them
and
said,
"My
dear
sisters,
please
give
Me all
 the
 offerings
 you
 have
 just
 brought
 for
 Lord
 Śiva.
 Lord
 Śiva
 is
 My devotee,
and
Pārvatī
is
My
maidservant.
If
you
worship
Me,
then
Lord
Śiva and
all
the
other
demigods
will
be
more
satisfied."
Some
of
them
refused
to obey
the
naughty
Lord,
and
He
would
curse
them
that
due
to
their
refusal they
would
be
married
to
old
men
who
had
seven
children
by
their
previous wives.
Out
of
fear
and
sometimes
out
of
love
the
girls
would
also
offer
Him various
 goods,
 and
 then
 the
 Lord
 would
 bless
 them
 and
 assure
 them
 that they
would
have
very
good
young
husbands
and
that
they
would
be
mothers of
dozens
of
children.
The
blessings
would
enliven
the
girls,
but
they
used often
to
complain
of
these
incidents
to
their
mothers.

In
 this
 way
 the
 Lord
 passed
 His
 early
 childhood.
 When
 He
 was
 just sixteen
years
old
He
started
His
own
catuṣpāṭhī
(village
school
conducted by
 a
 learned
 brāhmaṇa).
 In
 this
 school
 He
 would
 simply
 explain
 Kṛṣṇa, even
 in
 readings
 of
 grammar.
 Śrīla
 Jīva
 Gosvāmī,
 in
 order
 to
 please
 the Lord,
 later
 composed
 a
 grammar
 in
 Sanskrit,
 in
 which
 all
 the
 rules
 of grammar
 were
 explained
 with
 examples
 that
 used
 the
 holy
 names
 of
 the Lord.
 This
 grammar
 is
 still
 current.
 It
 is
 known
 as
 Hari-nāmāmṛtavyākaraṇa
and
is
prescribed
in
the
syllabus
of
schools
in
Bengal. During
this
time
a
great
Kashmir
scholar
named
Keśava
Kāśmīrī
came
to Navadvīpa
to
hold
discussions
on
the
śāstras.
The
Kashmir
paṇḍita
 was
 a champion
 scholar,
 and
 he
 had
 traveled
 to
 all
 places
 of
 learning
 in
 India. Finally
 he
 came
 to
 Navadvīpa
 to
 contest
 the
 learned
 paṇḍitas
 there.
 The paṇḍitas
 of
 Navadvīpa
 decided
 to
 match
 Nimāi
 Paṇḍita
 (Lord
 Caitanya) with
 the
 Kashmir
 paṇḍita,
 thinking
 that
 if
 Nimāi
 Paṇḍita
 were
 defeated, they
 would
 have
 another
 chance
 to
 debate
 with
 the
 scholar,
 for
 Nimāi Paṇḍita
 was
 only
 a
 boy.
 And
 if
 the
 Kashmir
 paṇḍita
 were
 defeated,
 then they
 would
 even
 be
 more
 glorified
 because
 people
 would
 proclaim
 that
 a mere
boy
of
Navadvīpa
had
defeated
a
champion
scholar
who
was
famous throughout
 India.
 It
 so
 happened
 that
 Nimāi
 Paṇḍita
 met
 Keśava
 Kāśmīrī while
 strolling
 on
 the
 banks
 of
 the
 Ganges.
 The
 Lord
 requested
 him
 to compose
a
Sanskrit
verse
in
praise
of
the
Ganges,
and
the
paṇḍita
within
a short
time
composed
a
hundred
ślokas,
reciting
the
verses
like
a
storm
and showing
the
strength
of
his
vast
learning.
Nimāi
Paṇḍita
at
once
memorized all
the
ślokas
without
an
error.
He
quoted
the
sixty-fourth
śloka
and
pointed out
 certain
 rhetorical
 and
 literary
 irregularities.
 He
 particularly
 questioned the
paṇḍita's
use
of
the
word
bhavānī-bhartuḥ.
He
pointed
out
that
the
use of
this
word
was
redundant.
Bhavānī
means
the
wife
of
Śiva,
and
who
else can
 be
 her
 bhartā,
 or
 husband?
 He
 also
 pointed
 out
 several
 other discrepancies,
 and
 the
 Kashmir
 paṇḍita
 was
 struck
 with
 wonder.
 He
 was astonished
 that
 a
 mere
 student
 of
 grammar
 could
 point
 out
 the
 literary mistakes
of
an
erudite
scholar.
Although
this
matter
was
ended
prior
to
any public
 meeting,
 the
 news
 spread
 like
 wildfire
 all
 over
 Navadvīpa.
 But finally
Keśava
Kāśmīrī
was
ordered
in
a
dream
by
Sarasvatī,
the
goddess
of learning,
 to
 submit
 to
 the
 Lord,
 and
 thus
 the
 Kashmir
 paṇḍita
 became
 a follower
of
the
Lord. The
Lord
was
then
married
with
great
pomp
and
gaiety,
and
at
this
time He
 began
 to
 preach
 the
 congregational
 chanting
 of
 the
 holy
 name
 of,
 the

Lord
 at
 Navadvīpa.
 Some
 of
 the
 brāhmaṇas
 became
 envious
 of
 His popularity,
and
they
put
many
hindrances
on
His
path.
They
were
so
jealous that
they
finally
took
the
matter
before
the
Muslim
magistrate
at
Navadvīpa. Bengal
 was
 then
 governed
 by
 Pathans,
 and
 the
 governor
 of
 the
 province was
 Nawab
 Hussain
 Shah.
 The
 Muslim
 magistrate
 of
 Navadvīpa
 took
 up the
 complaints
 of
 the
 brāhmaṇas
 seriously,
 and
 at
 first
 he
 warned
 the followers
of
Nimāi
Paṇḍita
not
to
chant
loudly
the
name
of
Hari.
But
Lord Caitanya
 asked
 His
 followers
 to
 disobey
 the
 orders
 of
 the
 Kazi,
 and
 they went
on
with
their
saṅkīrtana
(chanting)
party
as
usual.
The
magistrate
then sent
 constables
 who
 interrupted
 a
 saṅkīrtana
 and
 broke
 some
 of
 the mṛdaṅgas
 (drums).
 When
 Nimāi
 Paṇḍita
 heard
 of
 this
 incident
 He organized
 a
 party
 for
 civil
 disobedience.
 He
 is
 the
 pioneer
 of
 the
 civil disobedience
 movement
 in
 India
 for
 the
 right
 cause.
 He
 organized
 a procession
of
one
hundred
thousand
men
with
thousands
of
mṛdaṅgas
 and karatālas
 (hand
 cymbals),
 and
 this
 procession
 passed
 over
 the
 roads
 of Navadvīpa
 in
 defiance
 of
 the
 Kazi
 who
 had
 issued
 the
 order.
 Finally
 the procession
reached
the
house
of
the
Kazi,
who
went
upstairs
out
of
fear
of the
 masses.
 The
 great
 crowds
 assembled
 at
 the
 Kazi's
 house
 displayed
 a violent
 temper,
 but
 the
 Lord
 asked
 them
 to
 be
 peaceful.
 At
 this
 time
 the Kazi
 came
 down
 and
 tried
 to
 pacify
 the
 Lord
 by
 addressing
 Him
 as
 his nephew.
 He
 pointed
 out
 that
 Nīlāmbara
 Cakravartī
 referred
 to
 him
 as
 an uncle,
 and
 consequently,
 Śrīmatī
 Śacīdevī,
 the
 mother
 of
 Nimāi
 Paṇḍita, was
his
sister.
He
asked
the
Lord
whether
his
sister's
son
could
be
angry
at His
 maternal
 uncle,
 and
 the
 Lord
 replied
 that
 since
 the
 Kazi
 was
 His maternal
uncle
he
should
receive
his
nephew
well
at
his
home.
In
this
way the
 issue
 was
 mitigated,
 and
 the
 two
 learned
 scholars
 began
 a
 long discussion
on
the
Koran
and
Hindu
śāstras.
The
Lord
raised
the
question
of cow-killing,
and
the
Kazi
properly
answered
Him
by
referring
to
the
Koran. In
turn
the
Kazi
also
questioned
the
Lord
about
cow
sacrifice
in
the
Vedas, and
 the
 Lord
 replied
 that
 such
 sacrifice
 as
 mentioned
 in
 the
 Vedas
 is
 not actually
cow-killing.
In
that
sacrifice
an
old
bull
or
cow
was
sacrificed
for the
 sake
 of
 receiving
 a
 fresh
 younger
 life
 by
 the
 power
 of
 Vedic
mantras. But
in
the
Kali-yuga
such
cow
sacrifices
are
forbidden
because
there
are
no qualified
brāhmaṇas
capable
of
conducting
such
a
sacrifice.
In
fact,
in
Kaliyuga
all
yajñas
(sacrifices)
are
forbidden
because
they
are
useless
attempts by
foolish
men.
In
Kali-yuga
only
the
saṅkīrtana
yajña
is
recommended
for all
practical
purposes.
Speaking
in
this
way,
the
Lord
finally
convinced
the

Kazi,
who
became
the
Lord's
follower.
The
Kazi
thenceforth
declared
that no
 one
 should
 hinder
 the
 saṅkīrtana
 movement
 which
 was
 started
 by
 the Lord,
 and
 the
 Kazi
 left
 this
 order
 in
 his
 will
 for
 the
 sake
 of
 progeny.
 The Kazi's
 tomb
 still
 exists
 in
 the
 area
 of
 Navadvīpa,
 and
 Hindu
 pilgrims
 go there
to
show
their
respects.
The
Kazi's
descendants
are
residents,
and
they never
objected
to
saṅkīrtana,
even
during
the
Hindu-Muslim
riot
days. This
 incident
 shows
 clearly
 that
 the
 Lord
 was
 not
 a
 so-called
 timid Vaiṣṇava.
 A
 Vaiṣṇava
 is
 a
 fearless
 devotee
 of
 the
 Lord,
 and
 for
 the
 right cause
 he
 can
 take
 any
 step
 suitable
 for
 the
 purpose.
 Arjuna
 was
 also
 a Vaiṣṇava
devotee
of
Lord
Kṛṣṇa,
and
he
fought
valiantly
for
the
satisfaction of
the
Lord.
Similarly,
Vajrāṅgajī,
or
Hanumān,
was
also
a
devotee
of
Lord Rāma,
 and
 he
 gave
 lessons
 to
 the
 nondevotee
 party
 of
 Rāvaṇa.
 The principles
of
Vaiṣṇavism
are
to
satisfy
the
Lord
by
all
means.
A
Vaiṣṇava
is by
 nature
 a
 nonviolent,
 peaceful
 living
 being,
 and
 he
 has
 all
 the
 good qualities
 of
 God,
 but
 when
 the
 nondevotee
 blasphemes
 the
 Lord
 or
 His devotee,
the
Vaiṣṇava
never
tolerates
such
impudency. After
 this
 incident
 the
 Lord
 began
 to
 preach
 and
 propagate
 His Bhāgavata-dharma,
 or
 saṅkīrtana
 movement,
 more
 vigorously,
 and whoever
stood
against
this
propagation
of
the
yuga-dharma,
or
duty
of
the age,
 was
 properly
 punished
 by
 various
 types
 of
 chastisement.
 Two brāhmaṇa
gentlemen
named
Cāpala
and
Gopāla,
who
also
happened
to
be maternal
 uncles
 of
 the
 Lord,
 were
 inflicted
 with
 leprosy
 by
 way
 of chastisement,
 and
 later,
 when
 they
 were
 repentant,
 they
 were
 accepted
 by the
Lord.
In
the
course
of
His
preaching
work,
He
used
to
send
daily
all
His followers,
 including
 Śrīla
 Nityānanda
 Prabhu
 and
 Ṭhākura
 Haridāsa,
 two chief
 whips
 of
 His
 party,
 from
 door
 to
 door
 to
 preach
 the
 ŚrīmadBhāgavatam
 All
 of
 Navadvīpa
 was
 surcharged
 with
 His
 saṅkīrtana movement,
 and
 His
 headquarters
 were
 situated
 at
 the
 house
 of
 Śrīvāsa Ṭhākura
 and
 Śrī
 Advaita
 Prabhu,
 two
 of
 His
 chief
 householder
 disciples. These
two
learned
heads
of
the
brāhmaṇa
community
were
the
most
ardent supporters
of
Lord
Caitanya's
movement.
Śrī
Advaita
Prabhu
was
the
chief cause
 for
 the
 advent
 of
 the
 Lord.
 When
 Advaita
 Prabhu
 saw
 that
 the
 total human
society
was
full
of
materialistic
activities
and
devoid
of
devotional service,
 which
 alone
 could
 save
 mankind
 from
 the
 threefold
 miseries
 of material
 existence,
 He,
 out
 of
 His
 causeless
 compassion
 for
 the
 age-worn human
 society,
 prayed
 fervently
 for
 the
 incarnation
 of
 the
 Lord
 and continually
worshiped
the
Lord
with
water
of
the
Ganges
and
leaves
of
the

holy
tulasī
tree.
As
far
as
preaching
work
in
the
saṅkīrtana
movement
was concerned,
 everyone
 was
 expected
 to
 do
 his
 daily
 share
 according
 to
 the order
of
the
Lord. Once
 Nityānanda
 Prabhu
 and
 Śrīla
 Haridāsa
 Ṭhākura
 were
 walking down
 a
 main
 road,
 and
 on
 the
 way
 they
 saw
 a
 roaring
 crowd
 assembled. Upon
inquiring
from
passers-by,
they
understood
that
two
brothers,
named Jagāi
 and
 Mādhāi,
 were
 creating
 a
 public
 disturbance
 in
 a
 drunken
 state. They
 also
 heard
 that
 these
 two
 brothers
 were
 born
 in
 a
 respectable brāhmaṇa
 family,
 but
 because
 of
 low
 association
 they
 had
 turned
 into debauchees
of
the
worst
type.
They
were
not
only
drunkards
but
also
meateaters,
 woman-hunters,
 dacoits
 and
 sinners
 of
 all
 description.
 Śrīla Nityānanda
 Prabhu
 heard
 all
 of
 these
 stories
 and
 decided
 that
 these
 two fallen
 souls
 must
 be
 the
 first
 to
 be
 delivered.
 If
 they
 were
 delivered
 from their
 sinful
 life,
 then
 the
 good
 name
 of
 Lord
 Caitanya
 would
 be
 even
 still more
 glorified.
 Thinking
 in
 this
 way,
 Nityānanda
 Prabhu
 and
 Haridāsa pushed
their
way
through
the
crowd
and
asked
the
two
brothers
to
chant
the holy
 name
 of
 Lord
 Hari.
 The
 drunken
 brothers
 became
 enraged
 upon
 this request
and
attacked
Nityānanda
Prabhu
with
filthy
language.
Both
brothers chased
 them
 a
 considerable
 distance.
 In
 the
 evening
 the
 report
 of
 the preaching
 work
 was
 submitted
 to
 the
 Lord,
 and
 He
 was
 glad
 to
 learn
 that Nityānanda
 and
 Haridāsa
 had
 attempted
 to
 deliver
 such
 a
 stupid
 pair
 of fellows. The
next
day
Nityānanda
Prabhu
went
to
see
the
brothers,
and
as
soon
as He
approached
them
one
of
them
threw
a
piece
of
earthen
pot
at
Him.
This struck
 Him
 on
 the
 forehead,
 and
 immediately
 blood
 began
 to
 flow.
 But Nityānanda
Prabhu
was
so
kind
that
instead
of
protesting
this
heinous
act, He
 said,
 "It
 does
 not
 matter
 that
 you
 have
 thrown
 this
 stone
 at
 Me.
 I
 still request
you
to
chant
the
holy
name
of
Lord
Hari." One
 of
 the
 brothers,
 Jagāi,
 was
 astonished
 to
 see
 this
 behavior
 of Nityānanda
Prabhu,
and
he
at
once
fell
down
at
His
feet
and
asked
Him
to pardon
his
sinful
brother.
When
Mādhāi
again
attempted
to
hurt
Nityānanda Prabhu,
Jagāi
stopped
him
and
implored
him
to
fall
down
at
His
feet.
In
the meantime
 the
 news
 of
 Nityānanda's
 injury
 reached
 the
 Lord,
 who
 at
 once hurried
 to
 the
 spot
 in
 a
 fiery
 and
 angry
 mood.
 The
 Lord
 immediately invoked
 His
 Sudarśana
 cakra
 (the
 Lord's
 ultimate
 weapon,
 shaped
 like
 a wheel)
 to
 kill
 the
 sinners,
 but
 Nityānanda
 Prabhu
 reminded
 Him
 of
 His

mission.
The
mission
of
the
Lord
was
to
deliver
the
hopelessly
fallen
souls of
Kali-yuga,
and
the
brothers
Jagāi
and
Mādhāi
were
typical
examples
of these
 fallen
 souls.
 Ninety
 percent
 of
 the
 population
 of
 this
 age
 resembles these
brothers,
despite
high
birth
and
mundane
respectability.
According
to the
 verdict
 of
 the
 revealed
 scriptures,
 the
 total
 population
 of
 the
 world
 in this
 age
 will
 be
 of
 the
 lowest
 śūdra
 quality,
 or
 even
 lower.
 It
 should
 be noted
 that
 Śrī
 Caitanya
 Mahāprabhu
 never
 acknowledged
 the
 stereotyped caste
 system
 by
 birthright;
 rather,
 He
 strictly
 followed
 the
 verdict
 of
 the śāstras
in
the
matter
of
one's
svarūpa,
or
real
identity. When
the
Lord
was
invoking
His
Sudarśana
cakra
and
Śrīla
Nityānanda Prabhu
 was
 imploring
 Him
 to
 forgive
 the
 two
 brothers,
 both
 the
 brothers fell
down
at
the
lotus
feet
of
the
Lord
and
begged
His
pardon
for
their
gross behavior.
 The
 Lord
 was
 also
 asked
 by
 Nityānanda
 Prabhu
 to
 accept
 these repenting
souls,
and
the
Lord
agreed
to
accept
them
on
one
condition,
that they
henceforward
completely
give
up
all
their
sinful
activities
and
habits
of debauchery,
both
the
brothers
agreed
and
promised
to
give
up
all
their
sinful habits,
and
the
kind
Lord
accepted
them
and
did
not
again
refer
to
their
past misdeeds. This
is
the
specific
kindness
of
Lord
Caitanya.
In
this
age
no
one
can
say that
 he
 is
 free
 from
 sin.
 It
 is
 impossible
 for
 anyone
 to
 say
 this.
 But
 Lord Caitanya
accepts
all
kinds
of
sinful
persons
on
the
one
condition
that
they promise
not
to
indulge
in
sinful
habits
after
being
spiritually
initiated
by
the bona
fide
spiritual
master. There
are
a
number
of
instructive
points
to
he
observed
in
this
incident of
the
two
brothers.
In
this
Kali-yuga
practically
all
people
are
of
the
quality of
Jagāi
and
Mādhāi.
If
they
want
to
be
relieved
from
the
reactions
of
their misdeeds,
 they
 must
 take
 shelter
 of
 Lord
 Caitanya
 Mahāprabhu
 and
 after spiritual
initiation
thus
refrain
from
those
things
which
are
prohibited
in
the śāstras.
The
prohibitory
rules
are
dealt
with
in
the
Lord's
teachings
to
Śrīla Rūpa
Gosvāmī. During
 His
 householder
 life,
 the
 Lord
 did
 not
 display
 many
 of
 the miracles
which
are
generally
expected
from
such
personalities,
but
He
did once
perform
a
wonderful
miracle
in
the
house
of
Śrīnivāsa
Ṭhākura
while saṅkīrtana
 was
 in
 full
 swing.
 He
 asked
 the
 devotees
 what
 they
 wanted
 to eat,
and
when
He
was
informed
that
they
wanted
to
eat
mangoes,
He
asked for
a
seed
of
a
mango,
although
this
fruit
was
out
of
season.
When
the
seed

was
 brought
 to
 Him
 He
 sowed
 it
 in
 the
 yard
 of
 Śrīnivāsa,
 and
 at
 once
 a creeper
began
to
grow
out
of
the
seed.
Within
no
time
this
creeper
became
a full-grown
 mango
 tree
 heavy
 with
 more
 ripened
 fruits
 than
 the
 devotees could
 eat.
 The
 tree
 remained
 in
 Śrīnivāsa's
 yard,
 and
 from
 then
 on
 the devotees
used
to
take
as
many
mangoes
from
the
tree
as
they
wanted. The
Lord
had
a
very
high
estimation
of
the
affections
of
the
damsels
of Vrajabhūmi
 (Vṛndāvana)
 for
 Kṛṣṇa,
 and
 in
 appreciation
 of
 their
 unalloyed service
to
the
Lord,
once
Śrī
Caitanya
Mahāprabhu
chanted
the
holy
names of
the
gopīs
(cowherd
girls)
instead
of
the
names
of
the
Lord.
At
this
time some
of
His
students,
who
were
also
disciples,
came
to
see
Him,
and
when they
 saw
 that
 the
 Lord
 was
 chanting
 the
 names
 of
 the
 gopīs,
 they
 were astonished.
 Out
 of
 sheer
 foolishness
 they
 asked
 the
 Lord
 why
 He
 was chanting
 the
 names
 of
 the
 gopīs
 and
 advised
 Him
 to
 chant
 the
 name
 of Kṛṣṇa.
 The
 Lord,
 who
 was
 in
 ecstasy,
 was
 thus
 disturbed
 by
 these
 foolish students.
 He
 chastised
 them
 and
 chased
 them
 away.
 The
 students
 were almost
the
same
age
as
the
Lord,
and
thus
they
wrongly
thought
of
the
Lord as
 one
 of
 their
 peers.
 They
 held
 a
 meeting
 and
 resolved
 that
 they
 would attack
 the
 Lord
 if
 He
 dared
 to
 punish
 them
 again
 in
 such
 a
 manner.
 This incident
 provoked
 some
 malicious
 talks
 about
 the
 Lord
 on
 the
 part
 of
 the general
public. When
the
Lord
became
aware
of
this,
He
began
to
consider
the
various types
 of
 men
 found
 in
 society.
 He
 noted
 that
 especially
 the
 students, professors,
 fruitive
 workers,
 yogīs,
 nondevotees,
 and
 different
 types
 of atheists
were
all
opposed
to
the
devotional
service
of
the
Lord.
"My
mission is
to
deliver
all
the
fallen
souls
of
this
age,"
He
thought,
"but
if
they
commit offenses
 against
 Me,
 thinking
 Me
 to
 be
 an
 ordinary
 man,
 they
 will
 not benefit.
If
they
are
to
begin
their
life
of
spiritual
realization,
they
must
some way
or
another
offer
obeisances
unto
Me."
Thus
the
Lord
decided
to
accept the
 renounced
 order
 of
 life
 (sannyāsa)
 because
 people
 in
 general
 were inclined
to
offer
respects
to
a
sannyāsī. Five
hundred
years
ago
the
condition
of
society
was
not
as
degraded
as
it is
 today.
 At
 that
 time
 people
 would
 show
 respects
 to
 a
 sannyāsī,
 and
 the sannyāsī
was
rigid
in
following
the
rules
and
regulations
of
the
renounced order
of
life.
Śrī
Caitanya
Mahāprabhu
was
not
very
much
in
favor
of
the renounced
order
of
life
in
this
age
of
Kali,
but
that
was
only
for
the
reason that
 very
 few
 sannyāsīs
 in
 this
 age
 are
 able
 to
 observe
 the
 rules
 and

regulations
of
sannyāsa
life.
Śrī
Caitanya
Mahāprabhu
decided
to
accept
the order
 and
 become
 an
 ideal
 sannyāsī
 so
 that
 the
 general
 populace
 would show
Him
respect.
One
is
duty-bound
to
show
respect
to
a
sannyāsī,
for
a sannyāsī
is
considered
to
be
the
master
of
all
varṇas
and
āśramas. While
 He
 was
 contemplating
 accepting
 the
 sannyāsa
 order,
 it
 so happened
 that
 Keśava
 Bhāratī,
 a
 sannyāsī
 of
 the
 Māyāvādī
 school
 and resident
 of
 Katwa
 (in
 Bengal),
 visited
 Navadvīpa
 and
 was
 invited
 to
 dine with
 the
 Lord.
 When
 Keśava
 Bhāratī
 came
 to
 His
 house,
 the
 Lord
 asked him
 to
 award
 Him
 the
 sannyāsa
 order
 of
 life.
 This
 was
 a
 matter
 of formality.
 The
 sannyāsa
 order
 is
 to
 be
 accepted
 from
 another
 sannyāsī. Although
 the
 Lord
 was
 independent
 in
 all
 respects,
 still,
 to
 keep
 up
 the formalities
 of
 the
 śāstras,
 He
 accepted
 the
 sannyāsa
 order
 from
 Keśava Bhāratī,
 although
 Keśava
 Bhāratī
 was
 not
 in
 the
 Vaiṣṇava-sampradāya (school). After
consulting
with
Keśava
Bhāratī,
the
Lord
left
Navadvīpa
for
Katwa to
formally
accept
the
sannyāsa
order
of
life.
He
was
accompanied
by
Śrīla Nityānanda
 Prabhu,
 Candraśekhara
 Ācārya,
 and
 Mukunda
 Datta.
 Those three
assisted
Him
in
the
details
of
the
ceremony.
The
incident
of
the
Lord's accepting
the
sannyāsa
order
is
very
elaborately
described
in
the
Caitanyabhāgavata
by
Śrīla
Vṛndāvana
dāsa
Ṭhākura. Thus
 at
 the
 end
 of
 His
 twenty-fourth
 year
 the
 Lord
 accepted
 the sannyāsa
order
of
life
in
the
month
of
Māgha.
After
accepting
this
order
He became
a
full-fledged
preacher
of
the
Bhāgavata-dharma.
Although
He
was doing
 the
 same
 preaching
 work
 in
 His
 householder
 life,
 when
 He experienced
some
obstacles
to
His
preaching
He
sacrificed
even
the
comfort of
His
home
life
for
the
sake
of
the
fallen
souls.
In
His
householder
life
His chief
 assistants
 were
 Śrīla
 Advaita
 Prabhu
 and
 Śrīla
 Śrīvāsa
 Ṭhākura,
 but after
 He
 accepted
 the
 sannyāsa
 order
 His
 chief
 assistants
 became
 Śrīla Nityānanda
Prabhu,
who
was
deputed
to
preach
specifically
in
Bengal,
and the
 six
 Gosvāmīs
 (Rūpa
 Gosvāmī,
 Sanātana
 Gosvāmī,
 Jīva
 Gosvāmī, Gopāla
Bhaṭṭa
Gosvāmī,
Raghunātha
dāsa
Gosvāmī
and
Raghunātha
Bhaṭṭa Gosvāmī),
headed
by
Śrīla
Rūpa
and
Sanātana,
who
were
deputed
to
go
to Vṛndāvana
to
excavate
the
present
places
of
pilgrimage.
The
present
city
of Vṛndāvana
 and
 the
 importance
 of
 Vrajabhūmi
 were
 thus
 disclosed
 by
 the will
of
Lord
Śrī
Caitanya
Mahāprabhu.

The
Lord,
after
accepting
the
sannyāsa
order,
at
once
wanted
to
start
for Vṛndāvana.
 For
 three
 continuous
 days
 He
 traveled
 in
 the
 Rāḍha-deśa (places
 where
 the
 Ganges
 does
 not
 flow).
 He
 was
 in
 full
 ecstasy
 over
 the idea
 of
 going
 to
 Vṛndāvana.
 However,
 Śrīla
 Nityānanda
 diverted
 His
 path and
brought
Him
instead
to
the
house
of
Advaita
Prabhu
in
Śāntipura.
The Lord
stayed
at
Śrī
Advaita
Prabhu's
house
for
a
few
days,
and
knowing
well that
the
Lord
was
leaving
His
hearth
and
home
for
good,
Śrī
Advaita
Prabhu sent
His
men
to
Navadvīpa
to
bring
mother
Śacī
to
have
a
last
meeting
with her
 son.
 Some
 unscrupulous
 people
 say
 that
 Lord
 Caitanya
 met
 His
 wife also
after
taking
sannyāsa
and
offered
her
His
wooden
slipper
for
worship, but
 the
 authentic
 sources
 give
 no
 information
 about
 such
 a
 meeting.
 His mother
met
Him
at
the
house
of
Advaita
Prabhu,
and
when
she
saw
her
son in
sannyāsa,
she
lamented.
By
way
of
compromise,
she
requested
her
son
to make
 His
 headquarters
 in
 Purī
 so
 that
 she
 would
 easily
 be
 able
 to
 get information
 about
 Him.
 The
 Lord
 granted
 this
 last
 desire
 of
 His
 beloved mother.
After
this
incident
the
Lord
started
for
Purī,
leaving
all
the
residents of
Navadvīpa
in
an
ocean
of
lamentation
over
His
separation. The
Lord
visited
many
important
places
on
the
way
to
Purī.
He
visited the
temple
of
Gopīnāthajī,
who
had
stolen
condensed
milk
for
His
devotee Śrīla
 Mādhavendra
 Purī.
 Since
 then
 Deity
 Gopīnāthajī
 is
 well
 known
 as Kṣīra-corā-gopīnātha.
The
Lord
relished
this
story
with
great
pleasure.
The propensity
 of
 stealing
 is
 there
 even
 in
 the
 absolute
 consciousness,
 but because
 this
 propensity
 is
 exhibited
 by
 the
 Absolute,
 it
 loses
 its
 perverted nature
and
thus
becomes
worshipable
even
by
Lord
Caitanya
on
the
basis
of the
absolute
consideration
that
the
Lord
and
His
stealing
propensity
are
one and
 identical.
 This
 interesting
 story
 of
 Gopīnāthajī
 is
 vividly
 explained
 in the
Caitanya-caritāmṛta
by
Kṛṣṇadāsa
Kavirāja
Gosvāmī. After
visiting
the
temple
of
Kṣīra-corā-gopīnātha
of
Remuṇā
at
Balasore in
 Orissa,
 the
 Lord
 proceeded
 towards
 Purī
 and
 on
 the
 way
 visited
 the temple
 of
 Sākṣi-gopāla,
 who
 appeared
 as
 a
 witness
 in
 the
 matter
 of
 two brāhmaṇa
 devotees'
 family
 quarrel.
 The
 Lord
 heard
 the
 story
 of
 Sākṣigopāla
with
great
pleasure
because
He
wanted
to
impress
upon
the
atheists that
 the
 worshipable
 Deities
 in
 the
 temples
 approved
 by
 the
 great
ācāryas are
not
idols,
as
alleged
by
men
with
a
poor
fund
of
knowledge.
The
Deity in
the
temple
is
the
arcā
incarnation
of
the
Personality
of
Godhead,
and
thus the
 Deity
 is
 identical
 with
 the
 Lord
 in
 all
 respects.
 He
 responds
 to
 the proportion
of
the
devotee's
affection
for
Him.
In
the
story
of
Sākṣi-gopāla,

in
which
there
was
a
family
misunderstanding
by
two
devotees
of
the
Lord, the
Lord,
in
order
to
mitigate
the
turmoil
as
well
as
to
show
specific
favor
to His
servitors,
traveled
from
Vṛndāvana
to
Vidyānagara,
a
village
in
Orissa, in
 the
 form
 of
 His
 arcā
 incarnation.
 From
 there
 the
 Deity
 was
 brought
 to Cuttack,
 and
 thus
 the
 temple
 of
 Sākṣi-gopāla
 is
 even
 today
 visited
 by thousands
 of
 pilgrims
 on
 the
 way
 to
 Jagannātha
 Purī.
 The
 Lord
 stayed overnight
 there
 and
 began
 to
 proceed
 toward
 Purī.
 On
 the
 way,
 His sannyāsa
 rod
 was
 broken
 by
 Nityānanda
 Prabhu
[Cc.
 Madhya
 1.97].
 The Lord
became
apparently
angry
with
Him
about
this
and
went
alone
to
Purī, leaving
His
companions
behind
[Cc.
Madhya
1.98]. At
Purī,
when
He
entered
the
temple
of
Jagannātha,
He
became
at
once saturated
 with
 transcendental
 ecstasy
 and
 fell
 down
 on
 the
 floor
 of
 the temple
unconscious.
The
custodians
of
the
temple
could
not
understand
the transcendental
 feats
 of
 the
 Lord,
 but
 there
 was
 a
 great
 learned
 paṇḍita named
 Sārvabhauma
 Bhaṭṭācārya,
 who
 was
 present,
 and
 he
 could understand
 that
 the
 Lord's
 losing
 His
 consciousness
 upon
 entering
 the Jagannātha
 temple
 was
 not
 an
 ordinary
 thing.
 Sārvabhauma
 Bhaṭṭācārya, who
 was
 the
 chief
 appointed
 paṇḍita
 in
 the
 court
 of
 the
 King
 of
 Orissa, Mahārāja
 Pratāparudra,
 was
 attracted
 by
 the
 youthful
 luster
 of
 Lord
 Śrī Caitanya
 Mahāprabhu
 and
 could
 understand
 that
 such
 a
 transcendental trance
was
only
rarely
exhibited
and
only
then
by
the
topmost
devotees
who are
 already
 on
 the
 transcendental
 plane
 in
 complete
 forgetfulness
 of material
existence.
Only
a
liberated
soul
could
show
such
a
transcendental feat,
and
the
Bhaṭṭācārya,
who
was
vastly
learned,
could
understand
this
in the
 light
 of
 the
 transcendental
 literature
 with
 which
 he
 was
 familiar.
 He therefore
 asked
 the
 custodians
 of
 the
 temple
 not
 to
 disturb
 the
 unknown sannyāsī.
 He
 asked
 them
 to
 take
 the
 Lord
 to
 his
 home
 so
 He
 could
 be further
observed
in
His
unconscious
state.
The
Lord
was
at
once
carried
to the
 home
 of
 Sārvabhauma
 Bhaṭṭācārya,
 who
 at
 that
 time
 had
 sufficient power
of
authority
due
to
his
being
the
sabhā-paṇḍita,
or
the
state
dean
of faculty
in
Sanskrit
literatures.
The
learned
paṇḍita
wanted
to
scrutinizingly test
 the
 transcendental
 feats
 of
 Lord
 Caitanya
 because
 often
 unscrupulous devotees
 imitate
 physical
 feats
 in
 order
 to
 flaunt
 transcendental achievements
just
to
attract
innocent
people
and
take
advantage
of
them.
A learned
scholar
like
the
Bhaṭṭācārya
can
detect
such
imposters,
and
when
he finds
them
out
he
at
once
rejects
them.

In
the
case
of
Lord
Caitanya
Mahāprabhu,
the
Bhaṭṭācārya
tested
all
the symptoms
in
the
light
of
the
śāstras.
He
tested
as
a
scientist,
not
as
a
foolish sentimentalist.
 He
 observed
 the
 movement
 of
 the
 stomach,
 the
 beating
 of the
heart
and
the
breathing
of
the
nostrils.
He
also
felt
the
pulse
of
the
Lord and
saw
that
all
His
bodily
activities
were
in
complete
suspension.
When
he put
a
small
cotton
swab
before
the
nostrils,
he
found
that
there
was
a
slight breathing
as
the
fine
fibers
of
cotton
moved
slightly.
Thus
he
came
to
know that
the
Lord's
unconscious
trance
was
genuine,
and
he
began
to
treat
Him in
 the
 prescribed
 fashion.
 But
 Lord
 Caitanya
 Mahāprabhu
 could
 only
 be treated
 in
 a
 special
 way.
 He
 would
 respond
 only
 to
 the
 resounding
 of
 the holy
 names
 of
 the
 Lord
 by
 His
 devotees.
 This
 special
 treatment
 was unknown
to
Sārvabhauma
Bhaṭṭācārya
because
the
Lord
was
still
unknown to
him.
When
the
Bhaṭṭācārya
saw
Him
for
the
first
time
in
the
temple,
he simply
took
Him
to
be
one
of
many
pilgrims. In
the
meantime
the
companions
of
the
Lord,
who
reached
the
temple
a little
 after
 Him,
 heard
 of
 the
 Lord's
 transcendental
 feats
 and
 of
 His
 being carried
 away
 by
 the
 Bhaṭṭācārya.
 The
 pilgrims
 at
 the
 temple
 were
 still gossiping
about
the
incident.
But
by
chance,
one
of
these
pilgrims
had
met Gopīnātha
Ācārya,
who
was
known
to
Gadādhara
Paṇḍita,
and
from
him
it was
learned
that
the
Lord
was
lying
in
an
unconscious
state
at
the
residence of
 Sārvabhauma
 Bhaṭṭācārya,
 who
 happened
 to
 be
 the
 brother-in-law
 of Gopīnātha
 Ācārya.
 All
 the
 members
 of
 the
 party
 were
 introduced
 by Gadādhara
Paṇḍita
to
Gopīnātha
Ācārya,
who
took
them
all
to
the
house
of Bhaṭṭācārya
where
the
Lord
was
lying
unconscious
in
a
spiritual
trance.
All the
members
then
chanted
loudly
the
holy
name
of
the
Lord
Hari
as
usual, and
 the
 Lord
 regained
 His
 consciousness.
 After
 this,
 Bhaṭṭācārya
 received all
the
members
of
the
party,
including
Lord
Nityānanda
Prabhu,
and
asked them
to
become
his
guests
of
honor.
The
party,
including
the
Lord,
went
for a
bath
in
the
sea,
and
the
Bhaṭṭācārya
arranged
for
their
residence
and
meals at
 the
 house
 of
 Kāśī
 Miśra.
 Gopīnātha
 Ācārya,
 his
 brother-in-law,
 also assisted.
There
were
some
friendly
talks
about
the
Lord's
divinity
between the
two
brothers-in-law,
and
in
this
argument
Gopīnātha
Ācārya,
who
knew the
 Lord
 before,
 now
 tried
 to
 establish
 the
 Lord
 as
 the
 Personality
 of Godhead,
 and
 the
 Bhaṭṭācārya
 tried
 to
 establish
 Him
 as
 one
 of
 the
 great devotees.
Both
of
them
argued
from
the
angle
of
vision
of
authentic
śāstras and
not
on
the
strength
of
sentimental
vox
populi.
The
incarnations
of
God are
 determined
 by
 authentic
 śāstras
 and
 not
 by
 popular
 votes
 of
 foolish

fanatics.
Because
Lord
Caitanya
was
an
incarnation
of
God
in
fact,
foolish fanatics
have
proclaimed
so
many
so-called
incarnations
of
God
in
this
age without
 referring
 to
 authentic
 scriptures.
 But
 Sārvabhauma
 Bhaṭṭācārya
 or Gopīnātha
 Ācārya
 did
 not
 indulge
 in
 such
 foolish
 sentimentalism;
 on
 the contrary,
both
of
them
tried
to
establish
or
reject
His
divinity
on
the
strength of
authentic
śāstras. Later
 it
 was
 disclosed
 that
 Bhaṭṭācārya
 also
 came
 from
 the
 Navadvīpa area,
 and
 it
 was
 understood
 from
 him
 that
 Nīlāmbara
 Cakravartī,
 the maternal
grandfather
of
Lord
Caitanya,
happened
to
be
a
class
fellow
of
the father
of
Sārvabhauma
Bhaṭṭācārya.
In
that
sense,
the
young
sannyāsī
Lord Caitanya
 evoked
 paternal
 affection
 from
 Bhaṭṭācārya.
 Bhaṭṭācārya
 was
 the professor
of
many
sannyāsīs
in
the
order
of
the
Śaṅkarācārya-sampradāya, and
he
himself
also
belonged
to
that
cult.
As
such,
the
Bhaṭṭācārya
desired that
 the
 young
 sannyāsī
 Lord
 Caitanya
 also
 hear
 from
 him
 about
 the teachings
of
Vedānta. Those
 who
 are
 followers
 of
 the
 Śaṅkara
 cult
 are
 generally
 known
 as Vedāntists.
This
does
not,
however,
mean
that
Vedānta
is
a
monopoly
study of
 the
 Śaṅkara-sampradāya.
 Vedānta
 is
 studied
 by
 all
 the
 bona
 fide sampradāyas,
 but
 they
 have
 their
 own
 interpretations.
 But
 those
 in
 the Śaṅkara-sampradāya
are
generally
known
to
be
ignorant
of
the
knowledge of
the
Vedāntist
Vaiṣṇavas.
For
this
reason
the
Bhaktivedanta
title
was
first offered
to
the
author
by
the
Vaiṣṇavas. The
 Lord
 agreed
 to
 take
 lessons
 from
 Bhaṭṭācārya
 on
 the
 Vedānta,
 and they
 sat
 together
 in
 the
 temple
 of
 Lord
 Jagannātha.
 The
 Bhaṭṭācārya
 went on
 speaking
 continually
 for
 seven
 days,
 and
 the
 Lord
 heard
 him
 with
 all attention
 and
 did
 not
 interrupt.
 The
 Lord's
 silence
 raised
 some
 doubts
 in Bhaṭṭācārya's
heart,
and
he
asked
the
Lord
how
it
was
that
He
did
not
ask anything
or
comment
on
his
explanations
of
Vedānta. The
Lord
posed
Himself
before
the
Bhaṭṭācārya
as
a
foolish
student
and pretended
that
He
heard
the
Vedānta
from
him
because
the
Bhaṭṭācārya
felt that
 this
 was
 the
 duty
 of
 a
 sannyāsī.
 But
 the
 Lord
 did
 not
 agree
 with
 his lectures.
 By
 this
 the
 Lord
 indicated
 that
 the
 so-called
 Vedāntists
 amongst the
 Śaṅkara-sampradāya,
 or
 any
 other
 sampradāya
 who
 do
 not
 follow
 the instructions
 of
 Śrīla
 Vyāsadeva,
 are
 mechanical
 students
 of
 the
 Vedānta. They
 are
 not
 fully
 aware
 of
 that
 great
 knowledge.
 The
 explanation
 of
 the Vedānta-sūtra
 is
 given
 by
 the
 author
 himself
 in
 the
 text
 of
 Śrīmad-

Bhāgavatam.
One
who
has
no
knowledge
of
the
Bhāgavatam
will
hardly
be able
to
know
what
the
Vedānta
says. The
 Bhaṭṭācārya,
 being
 a
 vastly
 learned
 man,
 could
 follow
 the
 Lord's sarcastic
remarks
on
the
popular
Vedāntist.
He
therefore
asked
Him
why
He did
 not
 ask
 about
 any
 point
 which
 He
 could
 not
 follow.
 The
 Bhaṭṭācārya could
understand
the
purpose
of
His
dead
silence
for
the
days
He
heard
him. This
 showed
 clearly
 that
 the
 Lord
 had
 something
 else
 in
 mind;
 thus
 the Bhaṭṭācārya
requested
Him
to
disclose
His
mind. Upon
this,
the
Lord
spoke
as
follows:
"My
dear
sir,
I
can
understand
the meaning
of
the
sūtras
like
janmādy
asya
yataḥ
[SB
1.1.1],
śāstra-yonitvāt, and
athāto
brahma
jijñāsā
of
the
Vedānta-sūtra,
but
when
you
explain
them in
your
own
way
it
becomes
difficult
for
Me
to
follow
them.
The
purpose
of the
sūtras
is
already
explained
in
them,
but
your
explanations
are
covering them
with
something
else.
You
do
not
purposely
take
the
direct
meaning
of the
sūtras
but
indirectly
give
your
own
interpretations." The
 Lord
 thus
 attacked
 all
 Vedāntists
 who
 interpret
 the
 Vedānta-sūtra fashionably,
according
to
their
limited
power
of
thinking,
to
serve
their
own purpose.
 Such
 indirect
 interpretations
 of
 the
 authentic
 literatures
 like
 the Vedānta-sūtra
are
hereby
condemned
by
the
Lord. The
 Lord
 continued:
 "Śrīla
 Vyāsadeva
 has
 summarized
 the
 direct meanings
 of
 the
 mantras
 in
 the
 Upaniṣads
 in
 the
 Vedānta-sūtra. Unfortunately
you
do
not
take
their
direct
meaning.
You
indirectly
interpret them
in
a
different
way. "The
 authority
 of
 the
 Vedas
 is
 unchallengeable
 and
 stands
 without
 any question
 of
 doubt.
 And
 whatever
 is
 stated
 in
 the
 Vedas
 must
 be
 accepted completely,
otherwise
one
challenges
the
authority
of
the
Vedas. "The
conchshell
and
cow
dung
are
bone
and
stool
of
two
living
beings. But
 because
 they
 have
 been
 recommended
 by
 the
 Vedas
 as
 pure,
 people accept
them
as
such
because
of
the
authority
of
the
Vedas." The
idea
is
that
one
cannot
set
his
imperfect
reason
above
the
authority of
the
Vedas.
The
orders
of
the
Vedas
must
be
obeyed
as
they
stand,
without any
 mundane
 reasoning.
 The
 so-called
 followers
 of
 the
 Vedic
 injunctions make
 their
 own
 interpretations
 of
 the
 Vedic
 injunctions,
 and
 thus
 they establish
 different
 parties
 and
 sects
 of
 the
 Vedic
 religion.
 Lord
 Buddha directly
 denied
 the
 authority
 of
 the
 Vedas,
 and
 he
 established
 his
 own

religion.
Only
for
this
reason,
the
Buddhist
religion
was
not
accepted
by
the strict
followers
of
the
Vedas.
 But
 those
 who
 are
 so-called
 followers
 of
 the Vedas
are
more
harmful
than
the
Buddhists.
The
Buddhists
have
the
courage to
deny
the
Vedas
directly,
but
the
so-called
followers
of
the
Vedas
have
no courage
 to
 deny
 the
 Vedas,
 although
 indirectly
 they
 disobey
 all
 the injunctions
of
the
Vedas.
Lord
Caitanya
condemned
this. The
examples
given
by
the
Lord
of
the
conchshell
and
the
cow
dung
are very
much
appropriate
in
this
connection.
If
one
argues
that
since
cow
dung is
pure,
the
stool
of
a
learned
brāhmaṇa
is
still
more
pure,
his
argument
will not
 be
 accepted.
 Cow
 dung
 is
 accepted,
 and
 the
 stool
 of
 a
 highly
 posted brāhmaṇa
is
rejected.
The
Lord
continued: "The
 Vedic
 injunctions
 are
 self-authorized,
 and
 if
 some
 mundane creature
adjusts
the
interpretations
of
the
Vedas,
he
defies
their
authority.
It is
 foolish
 to
 think
 of
 oneself
 as
 more
 intelligent
 than
 Śrīla
 Vyāsadeva.
 He has
 already
 expressed
 himself
 in
 his
 sūtras,
 and
 there
 is
 no
 need
 of
 help from
personalities
of
lesser
importance.
His
work,
the
Vedānta-sūtra,
 is
 as dazzling
 as
 the
 midday
 sun,
 and
 when
 someone
 tries
 to
 give
 his
 own interpretations
 on
 the
 self-effulgent
 sunlike
 Vedānta-sūtra,
 he
 attempts
 to cover
this
sun
with
the
cloud
of
his
imagination. "The
Vedas
and
Purāṇas
are
one
and
the
same
in
purpose.
They
ascertain the
 Absolute
 Truth,
 which
 is
 greater
 than
 everything
 else.
 The
 Absolute Truth
 is
 ultimately
 realized
 as
 the
 Absolute
 Personality
 of
 Godhead
 with absolute
 controlling
 power.
 As
 such,
 the
 Absolute
 Personality
 of
 Godhead must
be
completely
full
of
opulence,
strength,
fame,
beauty,
knowledge
and renunciation.
Yet
the
transcendental
Personality
of
Godhead
is
astonishingly ascertained
as
impersonal. "The
impersonal
description
of
the
Absolute
Truth
in
the
Vedas
is
given to
nullify
the
mundane
conception
of
the
absolute
whole.
Personal
features of
 the
 Lord
 are
 completely
 different
 from
 all
 kinds
 of
 mundane
 features. The
 living
 entities
 are
 all
 individual
 persons,
 and
 they
 are
 all
 parts
 and parcels
 of
 the
 supreme
 whole.
 If
 the
 parts
 and
 parcels
 are
 individual persons,
 the
 source
 of
 their
 emanation
 must
 not
 be
 impersonal.
 He
 is
 the Supreme
Person
amongst
all
the
relative
persons. "The
 Vedas
 inform
 us
 that
 from
 Him
 [Brahman]
 everything
 emanates, and
on
Him
everything
rests.
And
after
annihilation,
everything
merges
in Him
 only.
 Therefore,
 He
 is
 the
 ultimate
 dative,
 causative
 and

accommodating
cause
of
all
causes.
And
these
causes
cannot
be
attributed to
an
impersonal
object. "The
 Vedas
 inform
 us
 that
 He
 alone
 became
 many,
 and
 when
 He
 so desires
 He
 glances
 over
 material
 nature.
 Before
 He
 glanced
 over
 material nature
there
was
no
material
cosmic
creation.
Therefore,
His
glance
is
not material.
Material
mind
or
senses
were
unborn
when
the
Lord
glanced
over material
nature.
Thus
evidence
in
the
Vedas
proves
that
beyond
a
doubt
the Lord
 has
 transcendental
 eyes
 and
 a
 transcendental
 mind.
 They
 are
 not material.
 His
 impersonality
 therefore
 is
 a
 negation
 of
 His
 materiality,
 but not
a
denial
of
His
transcendental
personality. "Brahman
 ultimately
 refers
 to
 the
 Personality
 of
 Godhead.
 Impersonal Brahman
 realization
 is
 just
 the
 negative
 conception
 of
 the
 mundane creations.
Paramātmā
is
the
localized
aspect
of
Brahman
within
all
kinds
of material
 bodies.
 Ultimately
 the
 Supreme
 Brahman
 realization
 is
 the realization
 of
 the
 Personality
 of
 Godhead
 according
 to
 all
 evidence
 of
 the revealed
scriptures.
He
is
the
ultimate
source
of
viṣṇu-tattvas. "The
Purāṇas
 are
 also
 supplementary
 to
 the
 Vedas.
 The
 Vedic
mantras are
 too
 difficult
 for
 an
 ordinary
 man.
 Women,
 śūdras
 and
 the
 so-called twice-born
higher
castes
are
unable
to
penetrate
into
the
sense
of
the
Vedas. And
thus
the
Mahābhārata
as
well
as
the
Purāṇas
are
made
easy
to
explain the
truths
of
the
Vedas.
In
his
prayers
before
the
boy
Śrī
Kṛṣṇa,
Brahmā
said that
there
is
no
limit
to
the
fortune
of
the
residents
of
Vrajabhūmi
headed
by Śrī
 Nanda
 Mahārāja
 and
 Yaśodāmayī
 because
 the
 eternal
 Absolute
 Truth has
become
their
intimate
relative. "The
Vedic
mantra
maintains
that
the
Absolute
Truth
has
no
legs
and
no hands
and
yet
goes
faster
than
all
and
accepts
everything
that
is
offered
to Him
 in
 devotion.
 The
 latter
 statements
 definitely
 suggest
 the
 personal features
 of
 the
 Lord,
 although
 His
 hands
 and
 legs
 are
 distinguished
 from mundane
hands
and
legs
or
other
senses. "Brahman,
 therefore,
 is
 never
 impersonal,
 but
 when
 such
 mantras
 are indirectly
 interpreted,
 it
 is
 wrongly
 thought
 that
 the
 Absolute
 Truth
 is impersonal.
 The
 Absolute
 Truth
 Personality
 of
 Godhead
 is
 full
 of
 all opulences,
 and
 therefore
 He
 has
 a
 transcendental
 form
 of
 full
 existence, knowledge
and
bliss.
How
then
can
one
establish
that
the
Absolute
Truth
is impersonal?

"Brahman,
 being
 full
 of
 opulences,
 is
 understood
 to
 have
 manifold energies,
and
all
these
energies
are
classified
under
three
headings
under
the authority
 of
 Viṣṇu
 Purāṇa
 [6.7.60],
 which
 says
 that
 the
 transcendental energies
 of
 Lord
 Viṣṇu
 are
 primarily
 three.
 His
 spiritual
 energy
 and
 the energy
 of
 the
 living
 entities
 are
 classified
 as
 superior
 energy,
 whereas
 the material
energy
is
an
inferior
one
which
is
sprouted
out
of
ignorance. "The
energy
of
the
living
entities
is
technically
called
kṣetrajña
 energy. This
 kṣetrajña-śakti,
 although
 equal
 in
 quality
 with
 the
 Lord,
 becomes overpowered
by
material
energy
out
of
ignorance
and
thus
suffers
all
sorts of
 material
 miseries.
 In
 other
 words,
 the
 living
 entities
 are
 located
 in
 the marginal
 energy
 between
 the
 superior
 (spiritual)
 and
 inferior
 (material) energies,
 and
 in
 proportion
 to
 the
 living
 being's
 contact
 with
 either
 the material
or
spiritual
energies,
the
living
entity
is
situated
in
proportionately higher
and
lower
levels
of
existence. "The
 Lord
 is
 beyond
 the
 inferior
 and
 marginal
 energies
 as
 above mentioned,
and
His
spiritual
energy
is
manifested
in
three
different
phases: as
 eternal
 existence,
 eternal
 bliss
 and
 eternal
 knowledge.
 As
 far
 as
 eternal existence
 is
 concerned,
 it
 is
 conducted
 by
 the
 sandhinī
 potency;
 similarly, bliss
 and
 knowledge
 are
 conducted
 by
 the
 hlādhinī
 and
 saṁvit
 potencies respectively.
As
the
supreme
energetic
Lord,
He
is
the
supreme
controller
of the
spiritual,
marginal
and
material
energies.
And
all
these
different
types
of energies
are
connected
with
the
Lord
in
eternal
devotional
service. "The
 Supreme
 Personality
 of
 Godhead
 is
 thus
 enjoying
 in
 His transcendental
 eternal
 form.
 Is
 it
 not
 astounding
 that
 one
 dares
 to
 call
 the Supreme
Lord
nonenergetic?
The
Lord
is
the
controller
of
all
energies,
and the
 living
 entities
 are
 parts
 and
 parcels
 of
 one
 of
 the
 energies.
 Therefore there
is
a
gulf
of
difference
between
the
Lord
and
the
living
entities.
How then
can
one
say
that
the
Lord
and
the
living
entities
are
one
and
the
same? In
the
Bhagavad-gītā
also
the
living
entities
are
described
as
belonging
to the
 superior
 energy
 of
 the
 Lord.
 According
 to
 the
 principles
 of
 intimate correlation
 between
 the
 energy
 and
 the
 energetic,
 both
 of
 them
 are nondifferent
 also.
 Therefore,
 the
 Lord
 and
 the
 living
 entities
 are nondifferent
as
the
energy
and
the
energetic. "Earth,
 water,
 fire,
 air,
 ether,
 mind,
 intelligence
 and
 ego
 are
 all
 inferior energies
of
the
Lord,
but
the
living
entities
are
different
from
all
as
superior energy.
This
is
the
version
of
Bhagavad-gītā
[7.4].

"The
 transcendental
 form
 of
 the
 Lord
 is
 eternally
 existent
 and
 full
 of transcendental
bliss.
How
then
can
such
a
form
be
a
product
of
the
material mode
of
goodness?
Anyone,
therefore,
who
does
not
believe
in
the
form
of the
Lord
is
certainly
a
faithless
demon
and
as
such
is
untouchable,
a
not
to be
seen
persona
non
grata
fit
to
be
punished
by
the
Plutonic
king. "The
Buddhists
are
called
atheists
because
they
have
no
respect
for
the Vedas,
 but
 those
 who
 defy
 the
 Vedic
 conclusions,
 as
 above
 mentioned, under
 the
 pretense
 of
 being
 followers
 of
 the
 Vedas,
 are
 verily
 more dangerous
than
the
Buddhists. "Śrī
 Vyāsadeva
 very
 kindly
 compiled
 the
 Vedic
 knowledge
 in
 his Vedānta-sūtra,
but
if
one
hears
the
commentation
of
the
Māyāvāda
school (as
represented
by
the
Śaṅkara-sampradāya)
certainly
he
will
be
misled
on the
path
of
spiritual
realization. "The
theory
of
emanations
is
the
beginning
subject
of
the
Vedānta-sūtra. All
the
cosmic
manifestations
are
emanations
from
the
Absolute
Personality of
 Godhead
 by
 His
 inconceivable
 different
 energies.
 The
 example
 of
 the touchstone
 is
 applicable
 to
 the
 theory
 of
 emanation.
 The
 touchstone
 can convert
 an
 unlimited
 quantity
 of
 iron
 into
 gold,
 and
 still
 the
 touchstone remains
 as
 it
 is.
 Similarly,
 the
 Supreme
 Lord
 can
 produce
 all
 manifested worlds
by
His
inconceivable
energies,
and
yet
He
is
full
and
unchanged.
He is
pūrṇa
[complete],
and
although
an
unlimited
number
of
pūrṇas
emanate from
Him,
He
is
still
pūrṇa. "The
 theory
 of
 illusion
 of
 the
 Māyāvāda
 school
 is
 advocated
 on
 the ground
 that
 the
 theory
 of
 emanation
 will
 cause
 a
 transformation
 of
 the Absolute
Truth.
If
that
is
the
case,
Vyāsadeva
is
wrong.
To
avoid
this,
they have
skillfully
brought
in
the
theory
of
illusion.
But
the
world
or
the
cosmic creation
is
not
false,
as
maintained
by
the
Māyāvāda
school.
It
simply
has no
 permanent
 existence.
 A
 nonpermanent
 thing
 cannot
 be
 called
 false altogether.
But
the
conception
that
the
material
body
is
the
self
is
certainly wrong. "Praṇava
[oṁ],
or
the
oṁkāra
in
the
Vedas,
is
the
primeval
hymn.
This transcendental
 sound
 is
 identical
 with
 the
 form
 of
 the
 Lord.
 All
 the
 Vedic hymns
are
based
on
this
praṇava
oṁkāra.
Tat
tvam
asi
is
but
a
side
word
in the
Vedic
literatures,
and
therefore
this
word
cannot
be
the
primeval
hymn of
the
Vedas.
Śrīpāda
Śaṅkarācārya
has
given
more
stress
on
the
side
word tat
tvam
asi
than
on
the
primeval
principle
oṁkāra."

The
Lord
thus
spoke
on
the
Vedānta-sūtra
and
defied
all
the
propaganda of
the
Māyāvāda
school.*
The
Bhaṭṭācārya
tried
to
defend
himself
and
his Māyāvāda
school
by
jugglery
of
logic
and
grammar,
but
the
Lord
defeated him
by
His
forceful
arguments.
He
affirmed
that
we
are
all
related
with
the Personality
of
Godhead
eternally
and
that
devotional
service
is
our
eternal function
 in
 exchanging
 the
 dealings
 of
 our
 relations.
 The
 result
 of
 such exchanges
is
to
attain
premā,
or
love
of
Godhead.
When
love
of
Godhead
is attained,
love
for
all
other
beings
automatically
follows
because
the
Lord
is the
sum
total
of
all
living
beings. The
Lord
said
that
but
for
these
three
items-namely,
eternal
relation
with God,
exchange
of
dealings
with
Him
and
the
attainment
of
love
for
Him-all that
is
instructed
in
the
Vedas
is
superfluous
and
concocted. The
Lord
further
added
that
the
Māyāvāda
philosophy
taught
by
Śrīpāda Śaṅkarācārya
 is
 an
 imaginary
 explanation
 of
 the
 Vedas,
 but
 it
 had
 to
 be taught
 by
 him
 (Śaṅkarācārya)
 because
 he
 was
 ordered
 to
 teach
 it
 by
 the Personality
 of
 Godhead.
 In
 the
 Padma
 Purāṇa
 it
 is
 stated
 that
 the Personality
 of
 Godhead
 ordered
 His
 Lordship
 Śiva
 to
 deviate
 the
 human race
 from
 Him
 (the
 Personality
 of
 Godhead).
 The
 Personality
 of
 Godhead was
to
be
so
covered
so
that
people
would
be
encouraged
to
generate
more and
more
population.
His
Lordship
Śiva
said
to
Devī:
"In
the
Kali-yuga,
I shall
 preach
 the
 Māyāvāda
 philosophy,
 which
 is
 nothing
 but
 clouded Buddhism,
in
the
garb
of
a
brāhmaṇa." After
 hearing
 all
 these
 speeches
 of
 the
 Lord
 Śrī
 Caitanya
 Mahāprabhu, the
Bhaṭṭācārya
was
struck
with
wonder
and
awe
and
regarded
Him
in
dead silence.
 The
 Lord
 then
 encouraged
 him
 with
 assurance
 that
 there
 was
 no cause
 to
 wonder.
 "I
 say
 that
 devotional
 service
 unto
 the
 Personality
 of Godhead
is
the
highest
goal
of
human
life."
He
then
quoted
a
śloka
from
the Bhāgavatam
and
assured
him
that
even
the
liberated
souls
who
are
absorbed in
 the
 spirit
 and
 spiritual
 realization
 also
 take
 to
 the
 devotional
 service
 of the
Lord
Hari
because
the
Personality
of
Godhead
has
such
transcendental qualities
that
He
attracts
the
heart
of
the
liberated
soul
too. Then
 the
 Bhaṭṭācārya
 desired
 to
 listen
 to
 the
 explanation
 of
 the "ātmārāma"
 śloka
 from
 the
 Bhāgavatam
 (1.7.10).
 The
 Lord
 first
 of
 all asked
 Bhaṭṭācārya
 to
 explain
 it,
 and
 after
 that
 He
 would
 explain
 it.
 The Bhaṭṭācārya
 then
 explained
 the
 śloka
 in
 a
 scholarly
 way
 with
 special reference
 to
 logic.
 He
 explained
 the
 śloka
 in
 nine
 different
 ways
 chiefly

based
 on
 logic
 because
 he
 was
 the
 most
 renowned
 scholar
 of
 logic
 of
 the time. The
 Lord,
 after
 hearing
 the
 Bhaṭṭācārya,
 thanked
 him
 for
 the
 scholarly presentation
 of
 the
 śloka,
 and
 then,
 at
 the
 request
 of
 the
 Bhaṭṭācārya,
 the Lord
explained
the
śloka
in
sixty-four
different
ways
without
touching
the nine
explanations
given
by
the
Bhaṭṭācārya. Thus
after
hearing
the
explanation
of
the
ātmārāma
śloka
from
the
Lord, the
 Bhaṭṭācārya
 was
 convinced
 that
 such
 a
 scholarly
 presentation
 is impossible
for
an
earthly
creature.*
Before
this,
Śrī
Gopīnātha
Ācārya
had tried
to
convince
him
of
the
divinity
of
the
Lord,
but
at
the
time
he
could not
 so
 accept
 Him.
 But
 the
 Bhaṭṭācārya
 was
 astounded
 by
 the
 Lord's exposition
 of
 the
 Vedānta-sūtra
 and
 explanations
 of
 the
 ātmārāma
 śloka, and
thus
he
began
to
think
that
he
had
committed
a
great
offense
at
the
lotus feet
 of
 the
 Lord
 by
 not
 recognizing
 Him
 to
 be
 Kṛṣṇa
 Himself.
 He
 then surrendered
 unto
 Him,
 repenting
 for
 his
 past
 dealings
 with
 Him,
 and
 the Lord
 was
 kind
 enough
 to
 accept
 the
 Bhaṭṭācārya.
 Out
 of
 His
 causeless mercy,
 the
 Lord
 manifested
 before
 him
 first
 as
 four-handed
 Nārāyaṇa
 and then
again
as
two-handed
Lord
Kṛṣṇa
with
a
flute
in
His
hand. The
 Bhaṭṭācārya
 at
 once
 fell
 down
 at
 the
 lotus
 feet
 of
 the
 Lord
 and composed
 many
 suitable
 ślokas
 in
 praise
 of
 the
 Lord
 by
 His
 grace.
 He composed
almost
one
hundred
ślokas
in
praise
of
the
Lord.
The
Lord
then embraced
 him,
 and
 out
 of
 transcendental
 ecstasy
 the
 Bhaṭṭācārya
 lost consciousness
of
the
physical
state
of
life.
Tears,
trembling,
throbbing
of
the heart,
 perspiration,
 emotional
 waves,
 dancing,
 singing,
 crying
 and
 all
 the eight
symptoms
of
trance
were
manifested
in
the
body
of
the
Bhaṭṭācārya. Śrī
 Gopīnātha
 Ācārya
 became
 very
 glad
 and
 astonished
 by
 this
 marvelous conversion
of
his
brother-in-law
by
the
grace
of
the
Lord. Out
 of
 the
 hundred
 celebrated
 ślokas
 composed
 by
 the
 Bhaṭṭācārya
 in praise
 of
 the
 Lord,
 the
 following
 two
 are
 most
 important,
 and
 these
 two ślokas
explain
the
mission
of
the
Lord
in
gist. 1.
Let
me
surrender
unto
the
Personality
of
Godhead
who
has
appeared now
as
Lord
Śrī
Caitanya
Mahāprabhu.
He
is
the
ocean
of
all
mercy
and
has now
 come
 down
 to
 teach
 us
 material
 detachment,
 learning
 and
 devotional service
to
Himself. 2.
Since
pure
devotional
service
of
the
Lord
has
been
lost
in
the
oblivion of
 time,
 the
 Lord
 has
 appeared
 to
 renovate
 the
 principles,
 and
 therefore
 I

offer
my
obeisances
unto
His
lotus
feet. The
Lord
explained
the
word
mukti
to
be
equivalent
to
the
word
Viṣṇu, or
 the
 Personality
 of
 Godhead.
 To
 attain
 mukti,
 or
 liberation
 from
 the bondage
of
material
existence,
is
to
attain
to
the
service
of
the
Lord. The
 Lord
 then
 proceeded
 towards
 South
 India
 for
 some
 time
 and converted
 all
 He
 met
 on
 the
 way
 to
 become
 devotees
 of
 Lord
 Śrī
 Kṛṣṇa. Such
devotees
also
converted
many
others
to
the
cult
of
devotional
service, or
to
the
Bhāgavata-dharma
of
the
Lord,
and
thus
He
reached
the
bank
of the
 Godāvarī,
 where
 He
 met
 Śrīla
 Rāmānanda
 Rāya,
 the
 governor
 of Madras
 on
 behalf
 of
 Mahārāja
 Pratāparudra,
 the
 King
 of
 Orissa.
 His
 talks with
 Rāmānanda
 Rāya
 are
 very
 important
 for
 higher
 realization
 of transcendental
 knowledge,
 and
 the
 conversation
 itself
 forms
 a
 small booklet.
We
shall,
however,
give
herewith
a
summary
of
the
conversation. Śrī
 Rāmānanda
 Rāya
 was
 a
 self-realized
 soul,
 although
 outwardly
 he belonged
to
a
caste
lower
than
the
brāhmaṇa
in
social
status.
He
was
not
in the
 renounced
 order
 of
 life,
 and
 besides
 that
 he
 was
 a
 high
 government servant
 in
 the
 state.
 Still,
 Śrī
 Caitanya
 Mahāprabhu
 accepted
 him
 as
 a liberated
 soul
 on
 the
 strength
 of
 the
 high
 order
 of
 his
 realization
 of transcendental
 knowledge.
 Similarly,
 the
 Lord
 accepted
 Śrīla
 Haridāsa Ṭhākura,
 a
 veteran
 devotee
 of
 the
 Lord
 coming
 from
 a
 Mohammedan family.
And
there
are
many
other
great
devotees
of
the
Lord
who
came
from different
 communities,
 sects
 and
 castes.
 The
 Lord's
 only
 criterion
 was
 the standard
 of
 devotional
 service
 of
 the
 particular
 person.
 He
 was
 not concerned
 with
 the
 outward
 dress
 of
 a
 man;
 He
 was
 concerned
 only
 with the
inner
soul
and
its
activities.
Therefore
all
the
missionary
activities
of
the Lord
are
to
be
understood
to
be
on
the
spiritual
plane,
and
as
such
the
cult of
Śrī
Caitanya
Mahāprabhu,
or
the
cult
of
Bhāgavata-dharma,
has
nothing to
 do
 with
 mundane
 affairs,
 sociology,
 politics,
 economic
 development
 or any
 such
 sphere
 of
 life.
 Śrīmad-Bhāgavatam
 is
 the
 purely
 transcendental urge
of
the
soul. When
 He
 met
 Śrī
 Rāmānanda
 Rāya
 on
 the
 bank
 of
 the
 Godāvarī,
 the varṇāśrama-dharma
 followed
 by
 the
 Hindus
 was
 mentioned
 by
 the
 Lord. Śrīla
Rāmānanda
Rāya
said
that
by
following
the
principles
of
varṇāśramadharma,
the
system
of
four
castes
and
four
orders
of
human
life,
everyone could
 realize
 Transcendence.
 In
 the
 opinion
 of
 the
 Lord,
 the
 system
 of varṇāśrama-dharma
is
superficial
only,
and
it
has
very
little
to
do
with
the

highest
realization
of
spiritual
values.
The
highest
perfection
of
life
is
to
get detached
 from
 the
 material
 attachment
 and
 proportionately
 realize
 the transcendental
 loving
 service
 of
 the
 Lord.
 The
 Personality
 of
 Godhead recognizes
 a
 living
 being
 who
 is
 progressing
 in
 that
 line.
 Devotional service,
therefore,
is
the
culmination
of
the
culture
of
all
knowledge.
When Śrī
 Kṛṣṇa,
 the
 Supreme
 Personality
 of
 Godhead,
 appeared
 for
 the deliverance
 of
 all
 fallen
 souls,
 He
 advised
 the
 deliverance
 of
 all
 living entities
 as
 follows.
 The
 Supreme
 Absolute
 Personality
 of
 Godhead,
 from whom
 all
 living
 entities
 have
 emanated,
 must
 be
 worshiped
 by
 all
 their respective
 engagements,
 because
 everything
 that
 we
 see
 is
 also
 the expansion
 of
 His
 energy.
 That
 is
 the
 way
 of
 real
 perfection,
 and
 it
 is approved
 by
 all
 bona
 fide
 ācāryas
 past
 and
 present.
 The
 system
 of varṇāśrama
is
more
or
less
based
on
moral
and
ethical
principles.
There
is very
little
realization
of
the
Transcendence
as
such,
and
Lord
Śrī
Caitanya Mahāprabhu
 rejected
 it
 as
 superficial
 and
 asked
 Rāmānanda
 Rāya
 to
 go further
into
the
matter. Śrī
Rāmānanda
Rāya
then
suggested
renunciation
of
fruitive
actions
unto the
Lord.
The
Bhagavad-gītā
(9.27)
advises
in
this
connection:
"Whatever you
do,
whatever
you
eat
and
whatever
you
give,
as
well
as
whatever
you perform
in
penance,
offer
to
Me
alone."
This
dedication
on
the
part
of
the worker
 suggests
 that
 the
 Personality
 of
 Godhead
 is
 a
 step
 higher
 than
 the impersonal
 conception
 of
 the
 varṇāśrama
 system,
 but
 still
 the
 relation
 of the
living
being
and
the
Lord
is
not
distinct
in
that
way.
The
Lord
therefore rejected
this
proposition
and
asked
Rāmānanda
Rāya
to
go
further. Rāya
 then
 suggested
 renunciation
 of
 the
 varṇāśrama-dharma
 and acceptance
 of
 devotional
 service.
 The
 Lord
 did
 not
 approve
 of
 this suggestion
also
for
the
reason
that
all
of
a
sudden
one
should
not
renounce his
position,
for
that
may
not
bring
in
the
desired
result. It
was
further
suggested
by
Rāya
that
attainment
of
spiritual
realization freed
from
the
material
conception
of
life
is
the
topmost
achievement
for
a living
being.
The
Lord
rejected
this
suggestion
also
because
on
the
plea
of such
 spiritual
 realization
 much
 havoc
 has
 been
 wrought
 by
 unscrupulous persons;
 therefore
 all
 of
 a
 sudden
 this
 is
 not
 possible.
 The
 Rāya
 then suggested
 sincere
 association
 of
 self-realized
 souls
 and
 hearing submissively
the
transcendental
message
of
the
pastimes
of
the
Personality of
 Godhead.
 This
 suggestion
 was
 welcomed
 by
 the
 Lord.
 This
 suggestion

was
 made
 following
 in
 the
 footsteps
 of
 Brahmājī,
 who
 said
 that
 the Personality
 of
 Godhead
 is
 known
 as
 ajita,
 or
 the
 one
 who
 cannot
 be conquered
 or
 approached
 by
 anyone.
 But
 such
 ajita
 also
 becomes
 jita (conquered)
 by
 one
 method,
 which
 is
 very
 simple
 and
 easy.
 The
 simple method
is
that
one
has
to
give
up
the
arrogant
attitude
of
declaring
oneself to
be
God
Himself.
One
must
be
very
meek
and
submissive
and
try
to
live peacefully
 by
 lending
 the
 ear
 to
 the
 speeches
 of
 the
 transcendentally
 selfrealized
 soul
 who
 speaks
 on
 the
 message
 of
 Bhāgavata-dharma,
 or
 the religion
of
glorifying
the
Supreme
Lord
and
His
devotees.
To
glorify
a
great man
 is
 a
 natural
 instinct
 for
 living
 beings,
 but
 they
 have
 not
 learned
 to glorify
the
Lord.
Perfection
of
life
is
attained
simply
by
glorifying
the
Lord in
 association
 with
 a
 self-realized
 devotee
 of
 the
 Lord.*
 The
 self-realized devotee
 is
 he
 who
 surrenders
 unto
 the
 Lord
 fully
 and
 who
 does
 not
 have attachment
for
material
prosperity.
Material
prosperity
and
sense
enjoyment and
 their
 advancement
 are
 all
 activities
 of
 ignorance
 in
 human
 society. Peace
 and
 friendship
 are
 impossible
 for
 a
 society
 detached
 from
 the association
 of
 God
 and
 His
 devotees.
 It
 is
 imperative,
 therefore,
 that
 one sincerely
seek
the
association
of
pure
devotees
and
hear
them
patiently
and submissively
 from
 any
 position
 of
 life.
 The
 position
 of
 a
 person
 in
 the higher
 or
 lower
 status
 of
 life
 does
 not
 hamper
 one
 in
 the
 path
 of
 selfrealization.
The
only
thing
one
has
to
do
is
to
hear
from
a
self-realized
soul with
 a
 routine
 program.
 The
 teacher
 may
 also
 deliver
 lectures
 from
 the Vedic
 literatures,
 following
 in
 the
 footsteps
 of
 the
 bygone
 ācāryas
 who realized
the
Absolute
Truth.
Lord
Śrī
Caitanya
Mahāprabhu
recommended this
 simple
 method
 of
 self-realization
 generally
 known
 as
 Bhāgavatadharma.
Śrīmad-Bhāgavatam
is
the
perfect
guide
for
this
purpose. Above
 these
 topics
 discussed
 by
 the
 Lord
 and
 Śrī
 Rāmānanda
 Rāya, there
 were
 still
 more
 elevated
 spiritual
 talks
 between
 the
 two
 great personalities,
 and
 we
 purposely
 withhold
 those
 topics
 for
 the
 present because
 one
 has
 to
 come
 to
 the
 spiritual
 plane
 before
 further
 talks
 with Rāmānanda
 Rāya
 can
 be
 heard.
 We
 have
 presented
 further
 talks
 of
 Śrīla Rāmānanda
 Rāya
 with
 the
 Lord
 in
 another
 book
 (Teachings
 of
 Lord Caitanya). At
the
conclusion
of
this
meeting,
Śrī
Rāmānanda
Rāya
was
advised
by the
 Lord
 to
 retire
 from
 service
 and
 come
 to
 Purī
 so
 that
 they
 could
 live together
 and
 relish
 a
 transcendental
 relationship.
 Some
 time
 later,
 Śrī Rāmānanda
 Rāya
 retired
 from
 the
 government
 service
 and
 took
 a
 pension

from
the
King.
He
returned
to
his
residence
in
Purī,
where
he
was
one
of
the most
 confidential
 devotees
 of
 the
 Lord.
 There
 was
 another
 gentleman
 at Purī
 of
 the
 name
 Śikhi
 Māhiti,
 who
 was
 also
 a
 confidant
 like
 Rāmānanda Rāya.
The
Lord
used
to
hold
confidential
talks
on
spiritual
values
with
three or
 four
 companions
 at
 Purī,
 and
 He
 passed
 eighteen
 years
 in
 that
 way
 in spiritual
 trance.
 His
 talks
 were
 recorded
 by
 His
 private
 secretary
 Śrī Dāmodara
Gosvāmī,
one
of
the
four
most
intimate
devotees. The
 Lord
 extensively
 traveled
 all
 over
 the
 southern
 part
 of
 India.
 The great
saint
of
Mahārāṣṭra
known
as
Saint
Tukārāma
was
also
initiated
by
the Lord.
Saint
Tukārāma,
after
initiation
by
the
Lord,
overflooded
the
whole
of the
 Mahārāṣṭra
 Province
 with
 the
 saṅkīrtana
 movement,
 and
 the transcendental
 flow
 is
 still
 rolling
 on
 in
 the
 southwestern
 part
 of
 the
 great Indian
peninsula. The
Lord
excavated
from
South
India
two
very
important
old
literatures, namely
the
Brahmā-saṁhitā
and
Kṛṣṇa-karṇāmṛta,
and
these
two
valuable books
are
authorized
studies
for
the
person
in
the
devotional
line.
The
Lord then
returned
to
Purī
after
His
South
Indian
tour. On
His
return
to
Purī,
all
the
anxious
devotees
of
the
Lord
got
back
their life,
 and
 the
 Lord
 remained
 there
 with
 continued
 pastimes
 of
 His transcendental
 realizations.
 The
 most
 important
 incident
 during
 that
 time was
His
granting
audience
to
King
Pratāparudra.
King
Pratāparudra
was
a great
 devotee
 of
 the
 Lord,
 and
 he
 considered
 himself
 to
 be
 one
 of
 the servants
 of
 the
 Lord
 entrusted
 with
 sweeping
 the
 temple.
 This
 submissive attitude
 of
 the
 King
 was
 very
 much
 appreciated
 by
 Śrī
 Caitanya Mahāprabhu.
The
King
requested
both
Bhaṭṭācārya
and
Rāya
to
arrange
his meeting
with
the
Lord.
When,
however,
the
Lord
was
petitioned
by
His
two stalwart
devotees,
He
flatly
refused
to
grant
the
request,
even
though
it
was put
forward
by
personal
associates
like
Rāmānanda
Rāya
and
Sārvabhauma Bhaṭṭācārya.
The
Lord
maintained
that
it
is
dangerous
for
a
sannyāsī
to
be in
intimate
touch
with
worldly
money-conscious
men
and
with
women.
The Lord
 was
 an
 ideal
 sannyāsī.
 No
 woman
 could
 approach
 the
 Lord
 even
 to offer
respects.
Women's
seats
were
accommodated
far
away
from
the
Lord. As
an
ideal
teacher
and
ācārya,
He
was
very
strict
in
the
routine
work
of
a sannyāsī.
 Apart
 from
 being
 a
 divine
 incarnation,
 the
 Lord
 was
 an
 ideal character
as
a
human
being.
His
behavior
with
other
persons
was
also
above suspicion.
In
His
dealing
as
ācārya,
He
was
harder
than
the
thunderbolt
and

softer
 than
 the
 rose.
 One
 of
 His
 associates,
 Junior
 Haridāsa,
 committed
 a great
 mistake
 by
 lustfully
 glancing
 at
 a
 young
 woman.
 The
 Lord
 as Supersoul
could
detect
this
lust
in
the
mind
of
Junior
Haridāsa,
who
was
at once
 banished
 from
 the
 Lord's
 association
 and
 was
 never
 accepted
 again, even
 though
 the
 Lord
 was
 implored
 to
 excuse
 Haridāsa
 for
 the
 mistake. Junior
 Haridāsa
 afterwards
 committed
 suicide
 due
 to
 being
 disassociated from
the
company
of
the
Lord,
and
the
news
of
suicide
was
duly
related
to the
Lord.
Even
at
that
time
the
Lord
was
not
forgetful
of
the
offense,
and
He said
that
Haridāsa
had
rightly
met
with
the
proper
punishment. On
the
principles
of
the
renounced
order
of
life
and
discipline,
the
Lord knew
 no
 compromise,
 and
 therefore
 even
 though
 He
 knew
 that
 the
 King was
a
great
devotee,
He
refused
to
see
the
King,
only
because
the
King
was a
dollar-and-cent
man.
By
this
example
the
Lord
wanted
to
emphasize
the proper
 behavior
 for
 a
 transcendentalist.
 A
 transcendentalist
 has
 nothing
 to do
 with
 women
 and
 money.
 He
 must
 always
 refrain
 from
 such
 intimate relations.
 The
 King
 was,
 however,
 favored
 by
 the
 Lord
 by
 the
 expert arrangement
 of
 the
 devotees.
 This
 means
 that
 the
 beloved
 devotee
 of
 the Lord
 can
 favor
 a
 neophyte
 more
 liberally
 than
 the
 Lord.
 Pure
 devotees, therefore,
never
commit
an
offense
at
the
feet
of
another
pure
devotee.
An offense
at
the
lotus
feet
of
the
Lord
is
sometimes
excused
by
the
merciful Lord,
but
an
offense
at
the
feet
of
a
devotee
is
very
dangerous
for
one
who actually
wants
to
make
progress
in
devotional
service. As
long
as
the
Lord
remained
at
Purī,
thousands
of
His
devotees
used
to come
 to
 see
 Him
 during
 the
 Ratha-yātrā
 car
 festival
 of
 Lord
 Jagannātha. And
 during
 the
 car
 festival,
 the
 washing
 of
 the
 Guṇḍicā
 temple
 under
 the direct
 supervision
 of
 the
 Lord
 was
 an
 important
 function.
 The
 Lord's congregational
saṅkīrtana
movement
at
Purī
was
a
unique
exhibition
for
the mass
 of
 people.
 That
 is
 the
 way
 to
 turn
 the
 mass
 mind
 towards
 spiritual realization.
 The
 Lord
 inaugurated
 this
 system
 of
 mass
 saṅkīrtana,
 and leaders
 of
 all
 countries
 can
 take
 advantage
 of
 this
 spiritual
 movement
 in order
to
keep
the
mass
of
people
in
a
pure
state
of
peace
and
friendship
with one
another.
This
is
now
the
demand
of
the
present
human
society
all
over the
world. After
 some
 time
 the
 Lord
 again
 started
 on
 His
 tour
 towards
 northern India,
 and
 He
 decided
 to
 visit
 Vṛndāvana
 and
 its
 neighboring
 places.
 He passed
 through
 the
 jungles
 of
 Jharikhaṇḍa
 (Madhya
 Bhārata),
 and
 all
 the

wild
 animals
 also
 joined
 His
 saṅkīrtana
 movement.
 The
 wild
 tigers, elephants,
bears
and
deer
all
together
accompanied
the
Lord,
and
the
Lord accompanied
them
in
saṅkīrtana.
By
this
He
proved
that
by
the
propagation of
the
saṅkīrtana
movement
(congregational
chanting
and
glorifying
of
the name
of
the
Lord)
even
the
wild
animals
can
live
in
peace
and
friendship, and
what
to
speak
of
men
who
are
supposed
to
be
civilized.
No
man
in
the world
 will
 refuse
 to
 join
 the
 saṅkīrtana
 movement.
 Nor
 is
 the
 Lord's saṅkīrtana
movement
restricted
to
any
caste,
creed,
color
or
species.
Here
is direct
evidence
of
His
great
mission:
He
allowed
even
the
wild
animals
to partake
in
His
great
movement. On
His
way
back
from
Vṛndāvana
He
first
came
to
Prayāga,
where
He met
 Rūpa
 Gosvāmī
 along
 with
 his
 younger
 brother,
 Anupama.
 Then
 He came
 down
 to
 Benares.
 For
 two
 months,
 He
 instructed
 Śrī
 Sanātana Gosvāmī
 in
 the
 transcendental
 science.
 The
 instruction
 to
 Sanātana Gosvāmī
is
in
itself
a
long
narration,
and
full
presentation
of
the
instruction will
not
be
possible
here.
The
main
ideas
are
given
as
follows. Sanātana
 Gosvāmī
 (formerly
 known
 as
 Sākara
 Mallika)
 was
 in
 the cabinet
 service
 of
 the
 Bengal
 government
 under
 the
 regime
 of
 Nawab Hussain
 Shah.
 He
 decided
 to
 join
 with
 the
 Lord
 and
 thus
 retired
 from
 the service.
On
His
way
back
from
Vṛndāvana,
when
He
reached
Vārāṇasī,
the Lord
became
the
guest
of
Śrī
Tapana
Miśra
and
Candraśekhara,
assisted
by a
 Mahārāṣṭra
 brāhmaṇa.
 At
 that
 time
 Vārāṇasī
 was
 headed
 by
 a
 great sannyāsī
 of
 the
 Māyāvāda
 school
 named
 Śrīpāda
 Prakāśānanda
 Sarasvatī. When
 the
 Lord
 was
 at
 Vārāṇasī,
 the
 people
 in
 general
 became
 more attracted
to
Lord
Caitanya
Mahāprabhu
on
account
of
His
mass
saṅkīrtana movement.
 Wherever
 He
 visited,
 especially
 the
 Viśvanātha
 temple, thousands
 of
 pilgrims
 would
 follow
 Him.
 Some
 were
 attracted
 by
 His bodily
 features,
 and
 others
 were
 attracted
 by
 His
 melodious
 songs glorifying
the
Lord. The
Māyāvādī
sannyāsīs
designate
themselves
as
Nārāyaṇa.
Vārāṇasī
is still
overflooded
with
many
Māyāvādī
sannyāsīs.
Some
people
who
saw
the Lord
in
His
saṅkīrtana
party
considered
Him
to
be
actually
Nārāyaṇa,
and this
report
reached
the
camp
of
the
great
sannyāsī
Prakāśānanda. In
India
there
is
always
a
kind
of
spiritual
rivalry
between
the
Māyāvāda and
 Bhāgavata
 schools,
 and
 thus
 when
 the
 news
 of
 the
 Lord
 reached Prakāśānanda
he
knew
that
the
Lord
was
a
Vaiṣṇava
sannyāsī,
and
therefore

he
minimized
the
value
of
the
Lord
before
those
who
brought
him
the
news. He
 deprecated
 the
 activities
 of
 the
 Lord
 because
 of
 His
 preaching
 the saṅkīrtana
 movement,
 which
 was
 in
 his
 opinion
 nothing
 but
 religious sentiment.
 Prakāśānanda
 was
 a
 profound
 student
 of
 the
 Vedānta,
 and
 he advised
his
followers
to
give
attention
to
the
Vedānta
and
not
to
indulge
in saṅkīrtana. One
devotee
brāhmaṇa,
who
became
a
devotee
of
the
Lord,
did
not
like the
 criticism
 of
 Prakāśānanda,
 and
 he
 went
 to
 the
 Lord
 to
 express
 his regrets.
 He
 told
 the
 Lord
 that
 when
 he
 uttered
 the
 Lord's
 name
 before
 the sannyāsī
Prakāśānanda,
the
latter
strongly
criticized
the
Lord,
although
the brāhmaṇa
 heard
 Prakāśānanda
 uttering
 several
 times
 the
 name
 Caitanya. The
brāhmaṇa
was
astonished
to
see
that
the
sannyāsī
Prakāśānanda
could not
 vibrate
 the
 sound
 Kṛṣṇa
 even
 once,
 although
 he
 uttered
 the
 name Caitanya
several
times. The
 Lord
 smilingly
 explained
 to
 the
 devotee
 brāhmaṇa
 why
 the Māyāvādī
 cannot
 utter
 the
 holy
 name
 of
 Kṛṣṇa.
 "The
 Māyāvādīs
 are offenders
 at
 the
 lotus
 feet
 of
 Kṛṣṇa,
 although
 they
 utter
 always
 brahma, ātmā,
 or
caitanya,
 etc.
 And
 because
 they
 are
 offenders
 at
 the
 lotus
 feet
 of Kṛṣṇa,
they
are
actually
unable
to
utter
the
holy
name
of
Kṛṣṇa.
The
name Kṛṣṇa
 and
 the
 Personality
 of
 Godhead
 Kṛṣṇa
 are
 identical.
 There
 is
 no difference
 in
 the
 absolute
 realm
 between
 the
 name,
 form
 or
 person
 of
 the Absolute
 Truth
 because
 in
 the
 absolute
 realm
 everything
 is
 transcendental bliss.
 There
 is
 no
 difference
 between
 the
 body
 and
 the
 soul
 for
 the Personality
of
Godhead,
Kṛṣṇa.
Thus
He
is
different
from
the
living
entity who
 is
 always
 different
 from
 his
 outward
 body.
 Because
 of
 Kṛṣṇa's transcendental
position,
it
is
very
difficult
for
a
layman
to
actually
know
the Personality
 of
 Godhead,
 Kṛṣṇa,
 His
 holy
 name
 and
 fame,
 etc.
 His
 name, fame,
 form
 and
 pastimes
 all
 are
 one
 and
 the
 same
 transcendental
 identity, and
they
are
not
knowable
by
the
exercise
of
the
material
senses. "The
transcendental
relationship
of
the
pastimes
of
the
Lord
is
the
source of
still
more
bliss
than
one
can
experience
by
realization
of
Brahman
or
by becoming
 one
 with
 the
 Supreme.
 Had
 it
 not
 been
 so,
 then
 those
 who
 are already
situated
in
the
transcendental
bliss
of
Brahman
would
not
have
been attracted
by
the
transcendental
bliss
of
the
pastimes
of
the
Lord." After
this,
a
great
meeting
was
arranged
by
the
devotees
of
the
Lord
in which
all
the
sannyāsīs
were
invited,
including
the
Lord
and
Prakāśānanda

Sarasvatī.
 In
 this
 meeting
 both
 the
 scholars
 (the
 Lord
 and
 Prakāśānanda) had
 a
 long
 discourse
 on
 the
 spiritual
 values
 of
 the
 saṅkīrtana
 movement, and
a
summary
is
given
below. The
great
Māyāvādī
sannyāsī
Prakāśānanda
inquired
from
the
Lord
as
to the
reason
for
His
preferring
the
saṅkīrtana
 movement
 to
 the
 study
 of
 the Vedānta-sūtra.
Prakāśānanda
said
that
it
is
the
duty
of
a
sannyāsī
to
read
the Vedānta-sūtra.
What
caused
the
Lord
to
indulge
in
saṅkīrtana? After
 this
 inquiry,
 the
 Lord
 submissively
 replied:
 "I
 have
 taken
 to
 the saṅkīrtana
movement
instead
of
the
study
of
Vedānta
because
I
am
a
great fool."
The
Lord
thus
represented
Himself
as
one
of
the
numberless
fools
of this
age
who
are
absolutely
incapable
of
studying
the
Vedānta
philosophy. The
fools
indulgence
in
the
study
of
Vedānta
has
caused
so
much
havoc
in society.
 The
 Lord
 thus
 continued:
 "And
 because
 I
 am
 a
 great
 fool,
 My spiritual
master
forbade
Me
to
play
with
Vedānta
philosophy.
He
said
that
it is
better
that
I
chant
the
holy
name
of
the
Lord,
for
that
would
deliver
Me from
material
bondage. "In
this
age
of
Kali
there
is
no
other
religion
but
the
glorification
of
the Lord
 by
 utterance
 of
 His
 holy
 name,
 and
 that
 is
 the
 injunction
 of
 all
 the revealed
scriptures.
And
My
spiritual
master
has
taught
Me
one
śloka
[from the
Bṛhan-nāradīya
Purāṇa]: harer
 nāma
 harer
 nāma
 harer
 nāmaiva
 kevalam
 kalau
 nāsty
 eva
 nāsty eva
nāsty
eva
gatir
anyathā.
[Cc.
Adi
17.21] "So
on
the
order
of
My
spiritual
master,
I
chant
the
holy
name
of
Hari, and
I
am
now
mad
after
this
holy
name.
Whenever
I
utter
the
holy
name
I forget
 Myself
 completely,
 and
 sometimes
 I
 laugh,
 cry
 and
 dance
 like
 a madman.
I
thought
that
I
had
actually
gone
mad
by
this
process
of
chanting, and
therefore
I
asked
My
spiritual
master
about
it.
He
informed
Me
that
this was
 the
 real
 effect
 of
 chanting
 the
 holy
 name,
 which
 produces
 a transcendental
emotion
that
is
a
rare
manifestation.
It
is
the
sign
of
love
of God,
 which
 is
 the
 ultimate
 end
 of
 life.
 Love
 of
 God
 is
 transcendental
 to liberation
[mukti],
and
thus
it
is
called
the
fifth
stage
of
spiritual
realization, above
 the
 stage
 of
 liberation.
 By
 chanting
 the
 holy
 name
 of
 Kṛṣṇa
 one attains
 the
 stage
 of
 love
 of
 God,
 and
 it
 was
 good
 that
 fortunately
 I
 was favored
with
the
blessing." On
hearing
this
statement
from
the
Lord,
the
Māyāvādī
sannyāsī
 asked the
Lord
what
was
the
harm
in
studying
the
Vedānta
along
with
chanting
the

holy
 name.
 Prakāśānanda
 Sarasvatī
 knew
 well
 that
 the
 Lord
 was
 formerly known
 as
 Nimāi
 Paṇḍita,
 a
 very
 learned
 scholar
 of
 Navadvīpa,
 and
 His posing
as
a
great
fool
was
certainly
to
some
purpose.
Hearing
this
inquiry by
the
sannyāsī,
the
Lord
smiled
and
said,
"My
dear
sir,
if
you
do
not
mind, I
will
answer
your
inquiry." All
 the
sannyāsīs
 there
 were
 very
 much
 pleased
 with
 the
 Lord
 for
 His honest
 dealings,
 and
 they
 unanimously
 replied
 that
 they
 would
 not
 be offended
by
whatever
He
replied.
The
Lord
then
spoke
as
follows: "Vedānta-sūtra
consists
of
transcendental
words
or
sounds
uttered
by
the transcendental
Personality
of
Godhead.
As
such,
in
the
Vedānta
there
cannot be
 any
 human
 deficiencies
 like
 mistake,
 illusion,
 cheating
 or
 inefficiency. The
message
of
the
Upaniṣads
is
expressed
in
the
Vedānta-sūtra,
and
what is
 said
 there
 directly
 is
 certainly
 glorified.
 Whatever
 interpretations
 have been
 given
 by
 Śaṅkarācārya
 have
 no
 direct
 bearing
 on
 the
 sūtra,
 and therefore
such
commentation
spoils
everything. "The
 word
 Brahman
 indicates
 the
 greatest
 of
 all,
 which
 is
 full
 with transcendental
 opulences,
 superior
 to
 all.
 Brahman
 is
 ultimately
 the Personality
 of
 Godhead,
 and
 He
 is
 covered
 by
 indirect
 interpretations
 and established
as
impersonal.
Everything
that
is
in
the
spiritual
world
is
full
of transcendental
 bliss,
 including
 the
 form,
 body,
 place
 and
 paraphernalia
 of the
 Lord.
 All
 are
 eternally
 cognizant
 and
 blissful.
 It
 is
 not
 the
 fault
 of
 the Ācārya
Śaṅkara
that
he
has
so
interpreted
Vedānta,
but
if
someone
accepts it,
 then
 certainly
 he
 is
 doomed.
 Anyone
 who
 accepts
 the
 transcendental body
 of
 the
 Personality
 of
 Godhead
 as
 something
 mundane
 certainly commits
the
greatest
blasphemy." The
 Lord
 thus
 spoke
 to
 the
 sannyāsī
 almost
 in
 the
 same
 way
 that
 He spoke
to
the
Bhaṭṭācārya
of
Purī,
and
by
forceful
arguments
He
nullified
the Māyāvāda
 interpretations
 of
 the
 Vedānta-sūtra.
 All
 the
 sannyāsīs
 there claimed
 that
 the
 Lord
 was
 the
 personified
 Vedas
 and
 the
 Personality
 of Godhead.
All
the
sannyāsīs
were
converted
to
the
cult
of
bhakti,
all
of
them accepted
the
holy
name
of
the
Lord
Śrī
Kṛṣṇa,
and
they
dined
together
with the
 Lord
 in
 the
 midst
 of
 them.
 After
 this
 conversion
 of
 the
 sannyāsīs,
 the popularity
 of
 the
 Lord
 increased
 at
 Vārāṇasī,
 and
 thousands
 of
 people assembled
to
see
the
Lord
in
person.
The
Lord
thus
established
the
primary importance
 of
 Śrīmad-Bhāgavata-dharma,
 and
 He
 defeated
 all
 other

systems
 of
 spiritual
 realization.
 Since
 then
 everyone
 at
 Vārāṇasī
 was overwhelmed
with
the
transcendental
saṅkīrtana
movement. While
the
Lord
was
camping
at
Vārāṇasī,
Sanātana
Gosvāmī
also
arrived after
retiring
from
office.
He
was
formerly
one
of
the
state
ministers
in
the government
of
Bengal,
then
under
the
regime
of
Nawab
Hussain
Shah.
He had
 some
 difficulty
 in
 getting
 relief
 from
 the
 state
 service,
 for
 the
 Nawab was
 reluctant
 to
 let
 him
 leave.
 Nonetheless
 he
 came
 to
 Vārāṇasī,
 and
 the Lord
taught
him
the
principles
of
devotional
service.
He
taught
him
about the
 constitutional
 position
 of
 the
 living
 being,
 the
 cause
 of
 his
 bondage under
 material
 conditions,
 his
 eternal
 relation
 with
 the
 Personality
 of Godhead,
 the
 transcendental
 position
 of
 the
 Supreme
 Personality
 of Godhead,
His
expansions
in
different
plenary
portions
of
incarnations,
His control
 of
 different
 parts
 of
 the
 universe,
 the
 nature
 of
 His
 transcendental abode,
devotional
activities,
their
different
stages
of
development,
the
rules and
regulations
for
achieving
the
gradual
stages
of
spiritual
perfection,
the symptoms
 of
 different
 incarnations
 in
 different
 ages,
 and
 how
 to
 detect them
with
reference
to
the
context
of
revealed
scriptures. The
Lord's
teachings
to
Sanātana
Gosvāmī
form
a
big
chapter
in
the
text of
Śrī
 Caitanya-caritāmṛta,
 and
 to
 explain
 the
 whole
 teachings
 in
 minute details
will
require
a
volume
in
itself.
These
are
treated
in
detail
in
our
book Teachings
of
Lord
Caitanya. At
 Mathurā,
 the
 Lord
 visited
 all
 the
 important
 places;
 then
 He
 reached Vṛndāvana.
 Lord
 Caitanya
 appeared
 in
 the
 family
 of
 a
 high-caste brāhmaṇa,
and
over
and
above
that
as
sannyāsī
He
was
the
preceptor
for
all the
varṇas
 and
 āśramas.
 But
 He
 used
 to
 accept
 meals
 from
 all
 classes
 of Vaiṣṇavas.
At
Mathurā
the
Sanoḍiyā
brāhmaṇas
are
considered
to
be
in
the lower
status
of
society,
but
the
Lord
accepted
meals
in
the
family
of
such
a brāhmaṇa
 also
 because
 His
 host
 happened
 to
 be
 a
 disciple
 of
 the Mādhavendra
Purī
family. At
 Vṛndāvana
 the
 Lord
 took
 bath
 in
 twenty-four
 important
 bathing places
and
ghāṭas.
He
traveled
to
all
the
twelve
important
vanas
(forests).
In these
forests
all
the
cows
and
birds
welcomed
Him,
as
if
He
were
their
very old
friend.
The
Lord
also
began
to
embrace
all
the
trees
of
those
forests,
and by
doing
so
He
felt
the
symptoms
of
transcendental
ecstasy.
Sometimes
He fell
unconscious,
but
He
was
made
to
regain
consciousness
by
the
chanting of
the
holy
name
of
Kṛṣṇa.
The
transcendental
symptoms
that
were
visible

on
 the
 body
 of
 the
 Lord
 during
 His
 travel
 within
 the
 forest
 of
 Vṛndāvana were
all
unique
and
inexplicable,
and
we
have
just
given
a
synopsis
only. Some
of
the
important
places
that
were
visited
by
the
Lord
in
Vṛndāvana were
 Kāmyavana,
 Ādīśvara,
 Pāvana-sarovara,
 Khadiravana,
 Śeṣaśāyī, Khela-tīrtha,
 Bhāṇḍīravana,
 Bhadravana,
 Śrīvana,
 Lauhavana,
 Mahāvana, Gokula,
 Kāliya-hrada,
 Dvādaśāditya,
 Keśī-tīrtha,
 etc.
 When
 He
 saw
 the place
where
the
rāsa
dance
took
place,
He
at
once
fell
down
in
trance.
As long
 as
 He
 remained
 at
 Vṛndāvana,
 He
 made
 His
 headquarters
 at
 Akrūraghāṭa. From
Vṛndāvana
His
personal
servitor
Kṛṣṇadāsa
Vipra
induced
Him
to go
back
to
Prayāga
to
take
bath
during
the
Māgha-melā.
The
Lord
acceded to
 this
 proposal,
 and
 they
 started
 for
 Prayāga.
 On
 the
 way
 they
 met
 with some
Pathans,
amongst
whom
there
was
a
learned
Moulana.
The
Lord
had some
talks
with
the
Moulana
and
his
companions,
and
the
Lord
convinced the
 Moulana
 that
 in
 the
 Koran
 also
 there
 are
 descriptions
 of
 Bhāgavatadharma
and
Kṛṣṇa.
All
the
Pathans
were
converted
to
His
cult
of
devotional service. When
 He
 returned
 to
 Prayāga,
 Śrīla
 Rūpa
 Gosvāmī
 and
 his
 youngest brother
 met
 Him
 near
 Bindu-mādhava
 temple.
 This
 time
 the
 Lord
 was welcomed
 by
 the
 people
 of
 Prayāga
 more
 respectfully.
 Vallabha
 Bhaṭṭa, who
resided
on
the
other
bank
of
Prayāga
in
the
village
of
Āḍāila,
was
to receive
 Him
 at
 his
 place.
 but
 while
 going
 there
 the
 Lord
 jumped
 in
 the River
 Yamunā.
 With
 great
 difficulty
 He
 was
 picked
 up
 in
 an
 unconscious state.
Finally
He
visited
the
headquarters
of
Vallabha
Bhaṭṭa.
This
Vallabha Bhaṭṭa
was
one
of
His
chief
admirers,
but
later
on
he
inaugurated
his
own party,
the
Vallabha-sampradāya. On
 the
 bank
 of
 the
 Daśāśvamedha-ghāṭa
 at
 Prayāga
 for
 ten
 days continually
the
Lord
instructed
Rūpa
Gosvāmī
in
the
science
of
devotional service
 to
 the
 Lord.
 He
 taught
 the
 Gosvāmī
 the
 divisions
 of
 the
 living creatures
 in
 the
 8,400,000
 species
 of
 life.
 Then
 He
 taught
 him
 about
 the human
 species.
 Out
 of
 them
 He
 discussed
 the
 followers
 of
 the
 Vedic principles,
 out
 of
 them
 the
 fruitive
 workers,
 out
 of
 them
 the
 empiric philosophers,
and
out
of
them
the
liberated
souls.
He
said
that
there
are
only a
few
who
are
actually
pure
devotees
of
Lord
Śrī
Kṛṣṇa. Śrīla
Rūpa
Gosvāmī
was
the
younger
brother
of
Sanātana
Gosvāmī,
and when
 he
 retired
 from
 service
 he
 brought
 with
 him
 two
 boat
 fulls
 of
 gold

coins.
This
means
that
he
brought
with
him
some
hundreds
of
thousands
of rupees
 accumulated
 by
 the
 labor
 of
 his
 service.
 And
 before
 leaving
 home for
 Lord
 Caitanya
 Mahāprabhu,
 he
 divided
 the
 wealth
 as
 follows:
 fifty percent
for
the
service
of
the
Lord
and
His
devotees,
twenty-five
percent
for relatives
 and
 twenty-five
 percent
 for
 his
 personal
 needs
 in
 case
 of emergency.
In
that
way
he
set
an
example
for
all
householders. The
Lord
taught
the
Gosvāmī
about
devotional
service,
comparing
it
to
a creeper,
and
advised
him
to
protect
the
bhakti
creeper
most
carefully
against the
mad
elephant
offense
against
the
pure
devotees.
In
addition,
the
creeper has
to
be
protected
from
the
desires
of
sense
enjoyment,
monistic
liberation and
 perfection
 of
 the
 haṭha-yoga
 system.
 They
 are
 all
 detrimental
 on
 the path
 of
 devotional
 service.
 Similarly,
 violence
 against
 living
 beings,
 and desire
 for
 worldly
 gain,
 worldly
 reception
 and
 worldly
 fame
 are
 all detrimental
to
the
progress
of
bhakti,
or
Bhāgavata-dharma. Pure
 devotional
 service
 must
 be
 freed
 from
 all
 desires
 for
 sense gratification,
 fruitive
 aspirations
 and
 culture
 of
 monistic
 knowledge.
 One must
 be
 freed
 from
 all
 kinds
 of
 designations,
 and
 when
 one
 is
 thus converted
to
transcendental
purity,
one
can
then
serve
the
Lord
by
purified senses. As
long
as
there
is
the
desire
to
enjoy
sensually
or
to
become
one
with the
 Supreme
 or
 to
 possess
 the
 mystic
 powers,
 there
 is
 no
 question
 of attaining
the
stage
of
pure
devotional
service. Devotional
 service
 is
 conducted
 under
 two
 categories,
 namely
 primary practice
 and
 spontaneous
 emotion.
 When
 one
 can
 rise
 to
 the
 platform
 of spontaneous
emotion,
he
can
make
further
progress
by
spiritual
attachment, feeling,
love,
and
many
higher
stages
of
devotional
life
for
which
there
are no
English
words.
We
have
tried
to
explain
the
science
of
devotional
service in
 our
 book
 The
 Nectar
 of
 Devotion,
 based
 on
 the
 authority
 of
 Bhaktirasāmṛta-sindhu
by
Śrīla
Rūpa
Gosvāmī. Transcendental
devotional
service
has
five
stages
of
reciprocation: 1.
The
self-realization
stage
just
after
liberation
from
material
bondage
is called
the
śānta,
or
neutral
stage. 2.
After
that,
when
there
is
development
of
transcendental
knowledge
of the
 Lord's
 internal
 opulences,
 the
 devotee
 engages
 himself
 in
 the
 dāsya stage.

3.
By
further
development
of
the
dāsya
stage,
a
respectful
fraternity
with the
 Lord
 develops,
 and
 above
 that
 a
 feeling
 of
 friendship
 on
 equal
 terms becomes
manifest.
Both
these
stages
are
called
sākhya
stage,
or
devotional service
in
friendship. 4.
Above
this
is
the
stage
of
paternal
affection
toward
the
Lord,
and
this is
called
the
vātsalya
stage. 5.
And
above
this
is
the
stage
of
conjugal
love,
and
this
stage
is
called the
highest
stage
of
love
of
God,
although
there
is
no
difference
in
quality in
any
of
the
above
stages.
The
last
stage
of
conjugal
love
of
God
is
called the
mādhurya
stage. Thus
 He
 instructed
 Rūpa
 Gosvāmī
 in
 devotional
 science
 and
 deputed him
to
Vṛndāvana
to
excavate
the
lost
sites
of
the
transcendental
pastimes of
 the
 Lord.
 After
 this,
 the
 Lord
 returned
 to
 Vārāṇasī
 and
 delivered
 the sannyāsīs
 and
 instructed
 the
 elder
 brother
 of
 Rūpa
 Gosvāmī.
 We
 have already
discussed
this. The
 Lord
 left
 only
 eight
ślokas
 of
 His
 instructions
 in
 writing,
 and
 they are
 known
 as
 the
 Śikṣāṣṭaka.
 All
 other
 literatures
 of
 His
 divine
 cult
 were extensively
 written
 by
 the
 Lord's
 principal
 followers,
 the
 six
 Gosvāmīs
 of Vṛndāvana,
 and
 their
 followers.
 The
 cult
 of
 Caitanya
 philosophy
 is
 richer than
any
other,
and
it
is
admitted
to
be
the
living
religion
of
the
day
with
the potency
 for
 spreading
 as
 viśva-dharma,
 or
 universal
 religion.
 We
 are
 glad that
 the
 matter
 has
 been
 taken
 up
 by
 some
 enthusiastic
 sages
 like Bhaktisiddhānta
 Sarasvatī
 Gosvāmī
 Mahārāja
 and
 his
 disciples.
 We
 shall eagerly
 wait
 for
 the
 happy
 days
 of
 Bhāgavata-dharma,
 or
 prema-dharma, inaugurated
by
the
Lord
Śrī
Caitanya
Mahāprabhu. The
eight
ślokas
completed
by
the
Lord
are: 1 Glory
 to
 the
 Śrī
 Kṛṣṇa
 saṅkīrtana,
 which
 cleanses
 the
 heart
 of
 all
 the dust
accumulated
for
years
and
extinguishes
the
fire
of
conditional
life,
of repeated
 birth
 and
 death.
 This
 saṅkīrtana
 movement
 is
 the
 prime benediction
 for
 humanity
 at
 large
 because
 it
 spreads
 the
 rays
 of
 the benediction
moon.
It
is
the
life
of
all
transcendental
knowledge.
It
increases the
ocean
of
transcendental
bliss,
and
it
enables
us
to
fully
taste
the
nectar for
which
we
are
always
anxious.

2 O
 my
 Lord,
 Your
 holy
 name
 alone
 can
 render
 all
 benediction
 to
 living beings,
and
thus
You
have
hundreds
and
millions
of
names
like
Kṛṣṇa
and Govinda.
 In
 these
 transcendental
 names
 You
 have
 invested
 all
 Your transcendental
energies.
There
are
not
even
hard
and
fast
rules
for
chanting these
names.
O
my
Lord,
out
of
kindness
You
enable
us
to
easily
approach You
 by
 chanting
 Your
 holy
 names,
 but
 I
 am
 so
 unfortunate
 that
 I
 have
 no attraction
for
them. 3 One
should
chant
the
holy
name
of
the
Lord
in
a
humble
state
of
mind, thinking
 oneself
 lower
 than
 the
 straw
 in
 the
 street;
 one
 should
 be
 more tolerant
than
a
tree,
devoid
of
all
sense
of
false
prestige,
and
ready
to
offer all
respect
to
others.
In
such
a
state
of
mind
one
can
chant
the
holy
name
of the
Lord
constantly. 4 O
almighty
Lord,
I
have
no
desire
to
accumulate
wealth,
nor
do
I
desire beautiful
women,
nor
do
I
want
any
number
of
followers.
I
only
want
Your causeless
devotional
service
birth
after
birth. 5 O
 son
 of
 Mahārāja
 Nanda
 [Kṛṣṇa],
 I
 am
 Your
 eternal
 servitor,
 yet somehow
 or
 other
 I
 have
 fallen
 into
 the
 ocean
 of
 birth
 and
 death.
 please pick
 me
 up
 from
 this
 ocean
 of
 death
 and
 place
 me
 as
 one
 of
 the
 atoms
 of Your
lotus
feet. 6 O
 my
 Lord,
 when
 will
 my
 eyes
 be
 decorated
 with
 tears
 of
 love
 flowing constantly
when
I
chant
Your
holy
name?
When
will
my
voice
choke
up,
and when
will
the
hairs
of
my
body
stand
on
end
at
the
recitation
of
Your
name? 7 O
Govinda!
Feeling
Your
separation,
I
am
considering
a
moment
to
be like
 twelve
 years
 or
 more.
 Tears
 are
 flowing
 from
 my
 eyes
 like
 torrents
 of rain,
and
I
am
feeling
all
vacant
in
the
world
in
Your
absence.

8 I
know
no
one
but
Kṛṣṇa
as
my
Lord,
and
He
shall
remain
so
even
if
He handles
 me
 roughly
 in
 His
 embrace
 or
 makes
 me
 brokenhearted
 by
 not being
 present
 before
 me.
 He
 is
 completely
 free
 to
 do
 anything
 and everything,
for
He
is
always
my
worshipful
Lord
unconditionally.

Chapter
One Questions
by
the
Sages TEXT
1 oṁ
namo
bhagavate
vāsudevāya janmādy
asya
yato
'nvayād
itarataś
cārtheṣv
abhijñaḥ
svarāṭ tene
brahma
hṛdā
ya
ādi-kavaye
muhyanti
yat
sūrayaḥ tejo-vāri-mṛdāṁ
yathā
vinimayo
yatra
tri-sargo
'mṛṣā dhāmnā
svena
sadā
nirasta-kuhakaṁ
satyaṁ
paraṁ
dhīmahi SYNONYMS om-O
 my
 Lord;
 namaḥ-offering
 my
 obeisances;
 bhagavate-unto
 the Personality
of
Godhead;
vāsudevāya-unto
Vāsudeva
(the
son
of
Vasudeva), or
 Lord
 Śrī
 Kṛṣṇa,
 the
 primeval
 Lord;
 janma-ādi-creation,
 sustenance
 and destruction;
asya-of
the
manifested
universes;
yataḥ-from
 whom;
anvayātdirectly;
 itarataḥ-indirectly;
 ca-and;
 artheṣu-purposes;
 abhijñaḥ-fully cognizant;
 sva-rāṭ-fully
 independent;
 tene-imparted;
 brahma-the
 Vedic knowledge;
hṛdā-consciousness
of
the
heart;
yaḥ-one
who;
ādi-kavaye-unto the
 original
 created
 being;
 muhyanti-are
 illusioned;
 yat-about
 whom; sūrayaḥ-great
 sages
 and
 demigods;
 tejaḥ-fire;
 vāri-water;
 mṛdām-earth; yathā-as
 much
 as;
 vinimayaḥ-action
 and
 reaction;
 yatra-whereupon;
 trisargaḥ-three
 modes
 of
 creation,
 creative
 faculties;
 amṛṣā-almost
 factual; dhāmnā-along
with
all
transcendental
paraphernalia;
svena-self-sufficiently; sadā-always;
nirasta-negation
by
absence;
kuhakam-illusion;
 satyam-truth; param-absolute;
dhīmahi-I
do
meditate
upon.

O
my
Lord,
Śrī
Kṛṣṇa,
son
of
Vasudeva,
O
all-pervading
Personality of
Godhead,
I
offer
my
respectful
obeisances
unto
You.
I
meditate
upon Lord
Śrī
Kṛṣṇa
because
He
is
the
Absolute
Truth
and
the
primeval cause
of
all
causes
of
the
creation,
sustenance
and
destruction
of
the manifested
universes.
He
is
directly
and
indirectly
conscious
of
all

manifestations,
and
He
is
independent
because
there
is
no
other
cause beyond
Him.
It
is
He
only
who
first
imparted
the
Vedic
knowledge
unto the
heart
of
Brahmājī,
the
original
living
being.
By
Him
even
the
great sages
and
demigods
are
placed
into
illusion,
as
one
is
bewildered
by
the illusory
representations
of
water
seen
in
fire,
or
land
seen
on
water. Only
because
of
Him
do
the
material
universes,
temporarily
manifested by
the
reactions
of
the
three
modes
of
nature,
appear
factual,
although they
are
unreal.
I
therefore
meditate
upon
Him,
Lord
Śrī
Kṛṣṇa,
who
is eternally
existent
in
the
transcendental
abode,
which
is
forever
free from
the
illusory
representations
of
the
material
world.
I
meditate
upon Him,
for
He
is
the
Absolute
Truth.

Obeisances
unto
the
Personality
of
Godhead,
Vāsudeva,
directly
indicate Lord
 Śrī
 Kṛṣṇa,
 who
 is
 the
 divine
 son
 of
 Vasudeva
 and
 Devakī.
 This
 fact will
 be
 more
 explicitly
 explained
 in
 the
 text
 of
 this
 work.
 Śrī
 Vyāsadeva asserts
herein
that
Śrī
Kṛṣṇa
is
the
original
Personality
of
Godhead,
and
all others
are
His
direct
or
indirect
plenary
portions
or
portions
of
the
portion. Śrīla
Jīva
Gosvāmī
has
even
more
explicitly
explained
the
subject
matter
in his
Kṛṣṇa-sandarbha.
And
Brahmā,
the
original
living
being,
has
explained the
subject
of
Śrī
Kṛṣṇa
substantially
in
his
treatise
named
Brahma-saṁhitā. In
 the
 Sāma-veda
 Upaniṣad,
 it
 is
 also
 stated
 that
 Lord
 Śrī
 Kṛṣṇa
 is
 the divine
 son
 of
 Devakī.
 Therefore,
 in
 this
 prayer,
 the
 first
 proposition
 holds that
 Lord
 Śrī
 Kṛṣṇa
 is
 the
 primeval
 Lord,
 and
 if
 any
 transcendental nomenclature
is
to
be
understood
as
belonging
to
the
Absolute
Personality of
Godhead,
it
must
be
the
name
indicated
by
the
word
Kṛṣṇa,
which
means the
 all-attractive.
 In
 Bhagavad-gītā,
 in
 many
 places,
 the
 Lord
 asserts Himself
to
be
the
original
Personality
of
Godhead,
and
this
is
confirmed
by Arjuna,
and
also
by
great
sages
like
Nārada,
Vyāsa,
and
many
others.
In
the Padma
 Purāṇa,
 it
 is
 also
 stated
 that
 out
 of
 the
 innumerable
 names
 of
 the Lord,
 the
 name
 of
 Kṛṣṇa
 is
 the
 principal
 one.
 Vāsudeva
 indicates
 the plenary
portion
of
the
Personality
of
Godhead,
and
all
the
different
forms
of the
 Lord,
 being
 identical
 with
 Vāsudeva,
 are
 indicated
 in
 this
 text.
 The name
 Vāsudeva
 particularly
 indicates
 the
 divine
 son
 of
 Vasudeva
 and Devakī.
Śrī
Kṛṣṇa
is
always
meditated
upon
by
the
paramahaṁsas,
who
are the
perfected
ones
among
those
in
the
renounced
order
of
life.

Vāsudeva,
or
Lord
Śrī
Kṛṣṇa,
is
the
cause
of
all
causes.
Everything
that exists
emanates
from
the
Lord.
How
this
is
so
is
explained
in
later
chapters of
 this
 work.
 This
 work
 is
 described
 by
 Mahāprabhu
 Śrī
 Caitanya
 as
 the spotless
 Purāṇa
 because
 it
 contains
 the
 transcendental
 narration
 of
 the Personality
of
Godhead
Śrī
Kṛṣṇa.
The
history
of
the
Śrīmad-Bhāgavatam is
also
very
glorious.
It
was
compiled
by
Śrī
Vyāsadeva
after
he
had
attained maturity
in
transcendental
knowledge.
He
wrote
this
under
the
instructions of
 Śrī
 Nāradajī,
 his
 spiritual
 master.
 Vyāsadeva
 compiled
 all
 Vedic literatures,
containing
the
four
divisions
of
the
Vedas,
the
Vedānta-sūtras
(or the
 Brahma-sūtras),
 the
 Purāṇas,
 the
 Mahābhārata,
 and
 so
 on.
 But nevertheless
 he
 was
 not
 satisfied.
 His
 dissatisfaction
 was
 observed
 by
 his spiritual
master,
and
thus
Nārada
advised
him
to
write
on
the
transcendental activities
 of
 Lord
 Śrī
 Kṛṣṇa.
 These
 transcendental
 activities
 are
 described specifically
 in
 the
 Tenth
 Canto
 of
 this
 work.
 But,
 in
 order
 to
 reach
 to
 the very
 substance,
 one
 must
 proceed
 gradually
 by
 developing
 knowledge
 of the
categories. It
is
natural
that
a
philosophical
mind
wants
to
know
about
the
origin
of the
creation.
At
night
he
sees
the
stars
in
the
sky,
and
he
naturally
speculates about
their
inhabitants.
Such
inquiries
are
natural
for
man
because
man
has a
 developed
 consciousness
 which
 is
 higher
 than
 that
 of
 the
 animals.
 The author
 of
Śrīmad-Bhāgavatam
 gives
 a
 direct
 answer
 to
 such
 inquiries.
 He says
that
the
Lord
Śrī
Kṛṣṇa
is
the
origin
of
all
creations.
He
is
not
only
the creator
 of
 the
 universe,
 but
 the
 destroyer
 as
 well.
 The
 manifested
 cosmic nature
is
created
at
a
certain
period
by
the
will
of
the
Lord.
It
is
maintained for
some
time,
and
then
it
is
annihilated
by
His
will.
Therefore,
the
supreme will
is
behind
all
cosmic
activities.
Of
course,
there
are
atheists
of
various categories
who
do
not
believe
in
a
creator,
but
that
is
due
to
a
poor
fund
of knowledge.
The
modern
scientist,
for
example,
has
created
space
satellites, and
 by
 some
 arrangement
 or
 other,
 these
 satellites
 are
 thrown
 into
 outer space
 to
 fly
 for
 some
 time
 at
 the
 control
 of
 the
 scientist
 who
 is
 far
 away. Similarly,
 all
 the
 universes
 with
 innumerable
 stars
 and
 planets
 are controlled
by
the
intelligence
of
the
Personality
of
Godhead. In
 Vedic
 literatures,
 it
 is
 said
 that
 the
 Absolute
 Truth,
 Personality
 of Godhead,
 is
 the
 chief
 amongst
 all
 living
 personalities.
 All
 living
 beings, beginning
 from
 the
 first
 created
 being,
 Brahmā,
 down
 to
 the
 smallest
 ant, are
individual
living
beings.
And
above
Brahmā,
there
are
even
other
living beings
with
individual
capacities,
and
the
Personality
of
Godhead
is
also
a

similar
living
being.
And
He
is
an
individual
as
are
the
other
living
beings. But
 the
 Supreme
 Lord,
 or
 the
 supreme
 living
 being,
 has
 the
 greatest intelligence,
 and
 He
 possesses
 supermost
 inconceivable
 energies
 of
 all different
 varieties.
 If
 a
 man's
 brain
 can
 produce
 a
 space
 satellite,
 one
 can very
 easily
 imagine
 how
 brains
 higher
 than
 man
 can
 produce
 similarly wonderful
things
which
are
far
superior.
The
reasonable
person
will
easily accept
 this
 argument,
 but
 there
 are
 stubborn
 atheists
 who
 would
 never agree.
 Śrīla
 Vyāsadeva,
 however,
 at
 once
 accepts
 the
 supreme
 intelligence as
 the
parameśvara.
 He
 offers
 his
 respectful
 obeisances
 unto
 the
 supreme intelligence
 addressed
 as
 the
 para
 or
 the
 parameśvara
 or
 the
 Supreme Personality
of
Godhead.
And
that
parameśvara
is
Śrī
Kṛṣṇa,
as
admitted
in Bhagavad-gītā
 and
 other
 scriptures
 delivered
 by
 Śrī
 Vyāsadeva
 and specifically
 in
 this
 Śrīmad-Bhāgavatam.
 In
 Bhagavad-gītā,
 the
 Lord
 says that
there
is
no
other
para-tattva
(summum
bonum)
than
Himself.
Therefore, Śrī
 Vyāsadeva
 at
 once
 worships
 the
 para-tattva,
 Śrī
 Kṛṣṇa,
 whose transcendental
activities
are
described
in
the
Tenth
Canto. Unscrupulous
persons
go
immediately
to
the
Tenth
Canto
and
especially to
 the
 five
 chapters
 which
 describe
 the
 Lord's
 rāsa
 dance.
 This
 portion
 of the
Śrīmad-Bhāgavatam
is
the
most
confidential
part
of
this
great
literature. Unless
one
is
thoroughly
accomplished
in
the
transcendental
knowledge
of the
 Lord,
 one
 is
 sure
 to
 misunderstand
 the
 Lord's
 worshipable transcendental
 pastimes
 called
 rāsa
 dance
 and
 His
 love
 affairs
 with
 the gopīs.
This
subject
matter
is
highly
spiritual,
and
only
the
liberated
persons who
 have
 gradually
 attained
 to
 the
 stage
 of
 paramahaṁsa
 can transcendentally
relish
this
rāsa
dance.
Śrīla
Vyāsadeva
therefore
gives
the reader
the
chance
to
gradually
develop
spiritual
realization
before
actually relishing
 the
 essence
 of
 the
 pastimes
 of
 the
 Lord.
 Therefore,
 he
 purposely invokes
 a
 Gāyatrī
 mantra,
 dhīmahi.
 This
 Gāyatrī
 mantra
 is
 meant
 for spiritually
advanced
people.
When
one
is
successful
in
chanting
the
Gāyatrī mantra,
he
can
enter
into
the
transcendental
position
of
the
Lord.
One
must therefore
acquire
brahminical
qualities
or
be
perfectly
situated
in
the
quality of
 goodness
 in
 order
 to
 chant
 the
 Gāyatrī
 mantra
 successfully
 and
 then attain
 to
 the
 stage
 of
 transcendentally
 realizing
 the
 Lord,
 His
 name,
 His fame,
His
qualities
and
so
on. Śrīmad-Bhāgavatam
 is
 the
 narration
 of
 the
 svarūpa
 of
 the
 Lord manifested
by
His
internal
potency,
and
this
potency
is
distinguished
from the
 external
 potency
 which
 has
 manifested
 the
 cosmic
 world,
 which
 is

within
 our
 experience.
 Śrīla
 Vyāsadeva
 makes
 a
 clear
 distinction
 between the
two
in
this
śloka.
Śrī
Vyāsadeva
says
herein
that
the
manifested
internal potency
 is
 real,
 whereas
 the
 external
 manifested
 energy
 in
 the
 form
 of material
 existence
 is
 only
 temporary
 and
 illusory
 like
 the
 mirage
 in
 the desert.
 In
 the
 desert
 mirage
 there
 is
 no
 actual
 water.
 There
 is
 only
 the appearance
of
water.
Real
water
is
somewhere
else.
The
manifested
cosmic creation
appears
as
reality.
But
reality,
of
which
this
is
but
a
shadow,
is
in the
 spiritual
 world.
 Absolute
 Truth
 is
 in
 the
 spiritual
 sky,
 not
 the
 material sky.
In
the
material
sky
everything
is
relative
truth.
That
is
to
say,
one
truth depends
on
something
else.
This
cosmic
creation
results
from
interaction
of the
three
modes
of
nature,
and
the
temporary
manifestations
are
so
created as
to
present
an
illusion
of
reality
to
the
bewildered
mind
of
the
conditioned soul,
 who
 appears
 in
 so
 many
 species
 of
 life,
 including
 the
 higher demigods,
 like
 Brahmā,
 Indra,
 Candra,
 and
 so
 on.
 In
 actuality,
 there
 is
 no reality
 in
 the
 manifested
 world.
 There
 appears
 to
 be
 reality,
 however, because
 of
 the
 true
 reality
 which
 exists
 in
 the
 spiritual
 world,
 where
 the Personality
 of
 Godhead
 eternally
 exists
 with
 His
 transcendental paraphernalia. The
 chief
 engineer
 of
 a
 complicated
 construction
 does
 not
 personally take
part
in
the
construction,
but
he
knows
every
nook
and
corner
because everything
 is
 done
 under
 his
 direction.
 He
 knows
 everything
 about
 the construction,
 both
 directly
 and
 indirectly.
 Similarly,
 the
 Personality
 of Godhead,
who
is
the
supreme
engineer
of
this
cosmic
creation,
knows
every nook
 and
 corner,
 although
 affairs
 are
 being
 carried
 out
 by
 demigods. Beginning
 from
 Brahmā
 down
 to
 the
 insignificant
 ant,
 no
 one
 is independent
 in
 the
 material
 creation.
 The
 hand
 of
 the
 Lord
 is
 seen everywhere.
 All
 material
 elements
 as
 well
 as
 all
 spiritual
 sparks
 emanate from
 Him
 only.
 And
 whatever
 is
 created
 in
 this
 material
 world
 is
 but
 the interaction
 of
 two
 energies,
 the
 material
 and
 the
 spiritual,
 which
 emanate from
the
Absolute
Truth,
the
Personality
of
Godhead,
Śrī
Kṛṣṇa.
A
chemist can
manufacture
water
in
the
chemical
laboratory
by
mixing
hydrogen
and oxygen.
 But,
 in
 reality,
 the
 living
 entity
 works
 in
 the
 laboratory
 under
 the direction
of
the
Supreme
Lord.
And
the
materials
with
which
he
works
are also
 supplied
 by
 the
 Lord.
 The
 Lord
 knows
 everything
 directly
 and indirectly,
 and
 He
 is
 cognizant
 of
 all
 minute
 details,
 and
 He
 is
 fully independent.
He
is
compared
to
a
mine
of
gold,
and
the
cosmic
creations
in so
many
different
forms
are
compared
to
objects
made
from
the
gold,
such

as
gold
rings,
necklaces
and
so
on.
The
gold
ring
and
the
gold
necklace
are qualitatively
one
with
the
gold
in
the
mine,
but
quantitatively
the
gold
in
the mine
is
different.
Therefore,
the
Absolute
Truth
is
simultaneously
one
and different.
 Nothing
 is
 absolutely
 equal
 with
 the
 Absolute
 Truth,
 but
 at
 the same
time,
nothing
is
independent
of
the
Absolute
Truth. Conditioned
 souls,
 beginning
 from
 Brahmā,
 who
 engineers
 the
 entire universe,
down
to
the
insignificant
ant,
are
all
creating,
but
none
of
them
are independent
of
the
Supreme
Lord.
The
materialist
wrongly
thinks
that
there is
 no
 creator
 other
 than
 his
 own
 self.
 This
 is
 called
 māyā,
 or
 illusion. Because
of
his
poor
fund
of
knowledge,
the
materialist
cannot
see
beyond the
 purview
 of
 his
 imperfect
 senses,
 and
 thus
 he
 thinks
 that
 matter automatically
takes
its
own
shape
without
the
aid
of
a
superior
intelligence. This
is
refuted
in
this
śloka
by
Śrīla
Vyāsadeva:
"Since
the
complete
whole or
 the
 Absolute
 Truth
 is
 the
 source
 of
 everything,
 nothing
 can
 be independent
 of
 the
 body
 of
 the
 Absolute
 Truth."
 Whatever
 happens
 to
 the body
quickly
becomes
known
to
the
embodied.
Similarly,
the
creation
is
the body
 of
 the
 absolute
 whole.
 Therefore,
 the
 Absolute
 knows
 everything directly
and
indirectly
that
happens
in
the
creation. In
the
śruti-mantra,
it
is
also
stated
that
the
absolute
whole
or
Brahman is
 the
 ultimate
 source
 of
 everything.
 Everything
 emanates
 from
 Him,
 and everything
 is
 maintained
 by
 Him.
 And
 at
 the
 end,
 everything
 enters
 into Him.
That
is
the
law
of
nature.
In
the
smṛti-mantra,
the
same
is
confirmed. It
is
said
that
the
source
from
which
everything
emanates
at
the
beginning of
 Brahmā's
 millennium
 and
 the
 reservoir
 to
 which
 everything
 ultimately enters,
 is
 the
 Absolute
 Truth
 or
 Brahman.
 Material
 scientists
 take
 it
 for granted
that
the
ultimate
source
of
the
planetary
system
is
the
sun,
but
they are
 unable
 to
 explain
 the
 source
 of
 the
 sun.
 Herein,
 the
 ultimate
 source
 is explained.
 According
 to
 the
 Vedic
 literatures,
 Brahmā,
 who
 may
 be compared
to
the
sun,
is
not
the
ultimate
creator.
It
is
stated
in
this
śloka
that Brahmā
 was
 taught
 Vedic
 knowledge
 by
 the
 Personality
 of
 Godhead.
 One may
 argue
 that
 Brahmā,
 being
 the
 original
 living
 being,
 could
 not
 be inspired
 because
 there
 was
 no
 other
 being
 living
 at
 that
 time.
 Herein
 it
 is stated
 that
 the
 Supreme
 Lord
 inspired
 the
 secondary
 creator,
 Brahmā,
 in order
 that
 Brahmā
 could
 carry
 out
 his
 creative
 functions.
 So,
 the
 supreme intelligence
 behind
 all
 creations
 is
 the
 Absolute
 Godhead,
 Śrī
 Kṛṣṇa.
 In Bhagavad-gītā,
 Lord
 Śrī
 Kṛṣṇa
 states
 that
 it
 is
 He
 only
 who
 superintends the
 creative
 energy,
 prakṛti,
 which
 constitutes
 the
 totality
 of
 matter.

Therefore,
Śrī
Vyāsadeva
does
not
worship
Brahmā,
but
the
Supreme
Lord, who
 guides
 Brahmā
 in
 his
 creative
 activities.
 In
 this
 śloka,
 the
 particular words
abhijñaḥ
and
svarāṭ
are
significant.
These
two
words
distinguish
the Supreme
 Lord
 from
 all
 the
 other
 living
 entities.
 No
 other
 living
 entity
 is either
abhijñaḥ
 or
svarāṭ.
 That
 is,
 no
 one
 is
 either
 fully
 cognizant
 or
 fully independent.
Even
Brahmā
has
to
meditate
upon
the
Supreme
Lord
in
order to
create.
Then
what
to
speak
of
great
scientists
like
Einstein!
The
brains
of such
a
scientist
are
certainly
not
the
products
of
any
human
being.
Scientists cannot
manufacture
such
a
brain,
and
what
to
speak
of
foolish
atheists
who defy
 the
 authority
 of
 the
 Lord?
 Even
 Māyāvādī
 impersonalists
 who
 flatter themselves
that
they
can
become
one
with
the
Lord
are
neither
abhijñaḥ
or svarāṭ.
Such
impersonalists
undergo
severe
austerities
to
acquire
knowledge to
 become
 one
 with
 the
 Lord.
 But
 ultimately
 they
 become
 dependent
 on some
rich
disciple
who
supplies
them
with
money
to
build
monasteries
and temples.
 Atheists
 like
 Rāvaṇa
 or
 Hiraṇyakaśipu
 had
 to
 undergo
 severe penances
before
they
could
flout
the
authority
of
the
Lord.
But
ultimately, they
were
rendered
helpless
and
could
not
save
themselves
when
the
Lord appeared
before
them
as
cruel
death.
This
is
also
the
case
with
the
modern atheists
who
also
dare
to
flout
the
authority
of
the
Lord.
Such
atheists
will be
dealt
with
similarly,
for
history
repeats
itself.
Whenever
men
neglect
the authority
of
the
Lord,
nature
and
her
laws
are
there
to
penalize
them.
This
is confirmed
 in
 Bhagavad-gītā
 in
 the
 well-known
 verse
 yadā
 yadā
 hi dharmasya
 glāniḥ.
 "Whenever
 there
 is
 a
 decline
 of
 dharma
 and
 a
 rise
 of adharma,
O
Arjuna,
then
I
incarnate
Myself."
(Bg.
4.7) That
the
Supreme
Lord
is
all-perfect
is
confirmed
in
all
śruti-mantras.
It is
 said
 in
 the
 śruti-mantras
 that
 the
 all-perfect
 Lord
 threw
 a
 glance
 over matter
 and
 thus
 created
 all
 living
 beings.
 The
 living
 beings
 are
 parts
 and parcels
 of
 the
 Lord,
 and
 He
 impregnates
 the
 vast
 material
 creation
 with seeds
of
spiritual
sparks,
and
thus
the
creative
energies
are
set
in
motion
to enact
 so
 many
 wonderful
 creations.
 An
 atheist
 may
 argue
 that
 God
 is
 no more
 expert
 than
 a
 watchmaker,
 but
 of
 course
 God
 is
 greater
 because
 He can
 create
 machines
 in
 duplicate
 male
 and
 female
 forms.
 The
 male
 and female
 forms
 of
 different
 types
 of
 machineries
 go
 on
 producing innumerable
 similar
 machines
 without
 God's
 further
 attention.
 If
 a
 man could
 manufacture
 such
 a
 set
 of
 machines
 that
 could
 produce
 other machines
 without
 his
 attention,
 then
 he
 could
 approach
 the
 intelligence
 of God.
 But
 that
 is
 not
 possible,
 for
 each
 machine
 has
 to
 be
 handled

individually.
Therefore,
no
one
can
create
as
well
as
God.
Another
name
for God
 is
asamaurdhva,
 which
 means
 that
 no
 one
 is
 equal
 to
 or
 greater
 than Him.
 Paraṁ
 satyam,
 or
 the
 Supreme
 Truth,
 is
 He
 who
 has
 no
 equal
 or superior.
 This
 is
 confirmed
 in
 the
 śruti-mantras.
 It
 is
 said
 that
 before
 the creation
of
the
material
universe
there
existed
the
Lord
only,
who
is
master of
everyone.
That
Lord
instructed
Brahmā
in
Vedic
knowledge.
That
Lord has
 to
 be
 obeyed
 in
 all
 respects.
 Anyone
 who
 wants
 to
 get
 rid
 of
 the material
entanglement
must
surrender
unto
Him.
This
is
also
confirmed
in Bhagavad-gītā. Unless
 one
 surrenders
 unto
 the
 lotus
 feet
 of
 the
 Supreme
 Lord,
 it
 is certain
that
he
will
be
bewildered.
When
an
intelligent
man
surrenders
unto the
lotus
feet
of
Kṛṣṇa
and
knows
completely
that
Kṛṣṇa
is
the
cause
of
all causes,
 as
 confirmed
 in
 Bhagavad-gītā,
 then
 only
 can
 such
 an
 intelligent man
become
a
mahātmā,
or
great
soul.
But
such
a
great
soul
is
rarely
seen. Only
the
mahātmās
can
understand
that
the
Supreme
Lord
is
the
primeval cause
 of
 all
 creations.
 He
 is
 parama
 or
 ultimate
 truth
 because
 all
 other truths
are
relative
to
Him.
He
is
omniscient.
For
Him,
there
is
no
illusion. Some
 Māyāvādī
 scholars
 argue
 that
 Śrīmad-Bhāgavatam
 was
 not compiled
by
Śrī
Vyāsadeva.
And
some
of
them
suggest
that
this
book
is
a modern
 creation
 written
 by
 someone
 named
 Vopadeva.
 In
 order
 to
 refute such
 meaningless
 arguments,
 Śrī
 Śrīdhara
 Svāmī
 points
 out
 that
 there
 is reference
to
the
Bhāgavatam
in
many
of
the
oldest
Purāṇas.
This
first
śloka of
 the
 Bhāgavatam
 begins
 with
 the
 Gāyatrī
 mantra.
 There
 is
 reference
 to this
in
the
Matsya
Purāṇa,
which
is
the
oldest
Purāṇa.
In
that
Purāṇa,
it
is said
with
reference
to
the
Gāyatrī
mantra
in
the
Bhāgavatam
that
there
are many
narrations
of
spiritual
instructions
beginning
with
the
Gāyatrī
mantra. And
there
is
the
history
of
Vṛtrāsura.
Anyone
who
makes
a
gift
of
this
great work
on
a
full
moon
day
attains
to
the
highest
perfection
of
life
by
returning to
 Godhead.
 There
 is
 reference
 to
 the
 Bhāgavatam
 in
 other
 Purāṇas
 also, where
it
is
clearly
stated
that
this
work
was
finished
in
twelve
cantos,
which include
 eighteen
 thousand
 ślokas.
 In
 the
 Padma
 Purāṇa
 also
 there
 is reference
 to
 the
 Bhāgavatam
 in
 a
 conversation
 between
 Gautama
 and Mahārāja
Ambarīṣa.
The
king
was
advised
therein
to
read
regularly
ŚrīmadBhāgavatam
 if
 he
 desired
 liberation
 from
 material
 bondage.
 Under
 the circumstances,
 there
 is
 no
 doubt
 about
 the
 authority
 of
 the
 Bhāgavatam. Within
the
past
five
hundred
years,
many
erudite
scholars
and
ācāryas
 like Jīva
 Gosvāmī,
 Sanātana
 Gosvāmī,
 Viśvanātha
 Cakravartī,
 Vallabhācārya,

and
many
other
distinguished
scholars
even
after
the
time
of
Lord
Caitanya made
elaborate
commentaries
on
the
Bhāgavatam.
And
the
serious
student would
 do
 well
 to
 attempt
 to
 go
 through
 them
 to
 better
 relish
 the transcendental
messages. Śrīla
Viśvanātha
Cakravartī
Ṭhākura
specifically
deals
with
the
original and
 pure
 sex
 psychology
 (ādi-rasa),
 devoid
 of
 all
 mundane
 inebriety.
 The whole
material
creation
is
moving
under
the
principle
of
sex
life.
In
modern civilization,
sex
life
is
the
focal
point
for
all
activities.
Wherever
one
turns his
face,
he
sees
sex
life
predominant.
Therefore,
sex
life
is
not
unreal.
Its reality
 is
 experienced
 in
 the
 spiritual
 world.
 The
 material
 sex
 life
 is
 but
 a perverted
reflection
of
the
original
fact.
The
original
fact
is
in
the
Absolute Truth,
and
thus
the
Absolute
Truth
cannot
be
impersonal.
It
is
not
possible to
be
impersonal
and
contain
pure
sex
life.
Consequently,
the
impersonalist philosophers
 have
 given
 indirect
 impetus
 to
 the
 abominable
 mundane
 sex life
because
they
have
overstressed
the
impersonality
of
the
ultimate
truth. Consequently,
 man
 without
 information
 of
 the
 actual
 spiritual
 form
 of
 sex has
 accepted
 perverted
 material
 sex
 life
 as
 the
 all
 in
 all.
 There
 is
 a distinction
between
sex
life
in
the
diseased
material
condition
and
spiritual sex
life. This
Śrīmad-Bhāgavatam
 will
 gradually
 elevate
 the
 unbiased
 reader
 to the
 highest
 perfectional
 stage
 of
 transcendence.
 It
 will
 enable
 him
 to transcend
the
three
modes
of
material
activities:
fruitive
actions,
speculative philosophy,
and
worship
of
functional
deities
as
inculcated
in
Vedic
verses. TEXT
2 dharmaḥ
projjhita-kaitavo
'tra
paramo
nirmatsarāṇāṁ
satāṁ vedyaṁ
vāstavam
atra
vastu
śivadaṁ
tāpa-trayonmūlanam śrīmad-bhāgavate
mahā-muni-kṛte
kiṁ
vā
parair
īśvaraḥ sadyo
hṛdy
avarudhyate
'tra
kṛtibhiḥ
śuśrūṣubhis
tat-kṣaṇāt SYNONYMS dharmaḥ-religiosity;
 projjhita-completely
 rejected;
 kaitavaḥ-covered
 by fruitive
 intention;
atra-herein;
paramaḥ-the
 highest;
nirmatsarāṇām-of
 the one-hundred-percent
 pure
 in
 heart;
 satām-devotees;
 vedyamunderstandable;
 vāstavam-factual;
 atra-herein;
 vastu-substance;
 śivadam-

well-being;
 tāpa-traya-threefold
 miseries;
 unmūlanam-causing
 uprooting of;
 śrīmat-beautiful;
 bhāgavate-the
 Bhāgavata
 Purāṇa;
 mahā-muni-the great
 sage
 (Vyāsadeva);
 kṛte-having
 compiled;
 kim-what
 is;
 vā-the
 need; paraiḥ-others;
īśvaraḥ-the
 Supreme
 Lord;
 sadyaḥ-at
 once;
 hṛdi-within
 the heart;
 avarudhyate-become
 compact;
 atra-herein;
 kṛtibhiḥ-by
 the
 pious men;
śuśrūṣubhiḥ-by
culture;
tat-kṣaṇāt-without
delay.

Completely
rejecting
all
religious
activities
which
are
materially motivated,
this
Bhāgavata
Purāṇa
propounds
the
highest
truth,
which is
understandable
by
those
devotees
who
are
fully
pure
in
heart.
The highest
truth
is
reality
distinguished
from
illusion
for
the
welfare
of
all. Such
truth
uproots
the
threefold
miseries.
This
beautiful
Bhāgavatam, compiled
by
the
great
sage
Vyāsadeva
[in
his
maturity],
is
sufficient
in itself
for
God
realization.
What
is
the
need
of
any
other
scripture?
As soon
as
one
attentively
and
submissively
hears
the
message
of Bhāgavatam,
by
this
culture
of
knowledge
the
Supreme
Lord
is established
within
his
heart.

Religion
 includes
 four
 primary
 subjects,
 namely
 pious
 activities, economic
 development,
 satisfaction
 of
 the
 senses,
 and
 finally
 liberation from
 material
 bondage.
 Irreligious
 life
 is
 a
 barbarous
 condition.
 Indeed, human
 life
 begins
 when
 religion
 begins.
 Eating,
 sleeping,
 fearing,
 and mating
 are
 the
 four
 principles
 of
 animal
 life.
 These
 are
 common
 both
 to animals
 and
 to
 human
 beings.
 But
 religion
 is
 the
 extra
 function
 of
 the human
 being.
 Without
 religion,
 human
 life
 is
 no
 better
 than
 animal
 life. Therefore,
in
human
societies
there
is
some
form
of
religion
which
aims
at self-realization
 and
 which
 makes
 reference
 to
 man's
 eternal
 relationship with
God. In
the
lower
stages
of
human
civilization,
there
is
always
competition
to lord
 it
 over
 the
 material
 nature
 or,
 in
 other
 words,
 there
 is
 a
 continuous rivalry
 to
 satisfy
 the
 senses.
 Driven
 by
 such
 consciousness,
 man
 turns
 to religion.
He
thus
performs
pious
activities
or
religious
functions
in
order
to gain
something
material.
But
if
such
material
gains
are
obtainable
in
other ways,
 then
 so-called
 religion
 is
 neglected.
 This
 is
 the
 situation
 in
 modern civilization.
 Man
 is
 thriving
 economically,
 so
 at
 present
 he
 is
 not
 very

interested
 in
 religion.
 Churches,
 mosques
 or
 temples
 are
 now
 practically vacant.
 Men
 are
 more
 interested
 in
 factories,
 shops,
 and
 cinemas
 than
 in religious
 places
 which
 were
 erected
 by
 their
 forefathers.
 This
 practically proves
that
religion
is
performed
for
some
economic
gains.
Economic
gains are
needed
for
sense
gratification.
Often
when
one
is
baffled
in
the
pursuit of
sense
gratification,
he
takes
to
salvation
and
tries
to
become
one
with
the Supreme
 Lord.
 Consequently,
 all
 these
 states
 are
 simply
 different
 types
 of sense
gratification. In
 the
 Vedas,
 the
 above-mentioned
 four
 activities
 are
 prescribed
 in
 the regulative
 way
 so
 that
 there
 will
 not
 be
 any
 undue
 competition
 for
 sense gratification.
 But
 Śrīmad-Bhāgavatam
 is
 transcendental
 to
 all
 these
 sense gratificatory
 activities.
 It
 is
 purely
 transcendental
 literature
 which
 can
 be understood
only
by
the
pure
devotees
of
the
Lord
who
are
transcendental
to competitive
 sense
 gratification.
 In
 the
 material
 world
 there
 is
 keen competition
 between
 animal
 and
 animal,
 man
 and
 man,
 community
 and community,
nation
and
nation.
But
the
devotees
of
the
Lord
rise
above
such competitions.
They
do
not
compete
with
the
materialist
because
they
are
on the
 path
 back
 to
 Godhead
 where
 life
 is
 eternal
 and
 blissful.
 Such transcendentalists
are
nonenvious
and
pure
in
heart.
In
the
material
world, everyone
 is
 envious
 of
 everyone
 else,
 and
 therefore
 there
 is
 competition. But
the
transcendental
devotees
of
the
Lord
are
not
only
free
from
material envy,
 but
 are
 well-wishers
 to
 everyone,
 and
 they
 strive
 to
 establish
 a competitionless
society
with
God
in
the
center.
The
contemporary
socialist's conception
of
a
competitionless
society
is
artificial
because
in
the
socialist state
there
is
competition
for
the
post
of
dictator.
From
the
point
of
view
of the
 Vedas
 or
 from
 the
 point
 of
 view
 of
 common
 human
 activities,
 sense gratification
is
the
basis
of
material
life.
There
are
three
paths
mentioned
in the
 Vedas.
 One
 involves
 fruitive
 activities
 to
 gain
 promotion
 to
 better planets.
 Another
 involves
 worshiping
 different
 demigods
 for
 promotion
 to the
 planets
 of
 the
 demigods,
 and
 another
 involves
 realizing
 the
 Absolute Truth
and
His
impersonal
feature
and
becoming
one
with
Him. The
 impersonal
 aspect
 of
 the
 Absolute
 Truth
 is
 not
 the
 highest.
 Above the
 impersonal
 feature
 is
 the
 Paramātmā
 feature,
 and
 above
 this
 is
 the personal
 feature
 of
 the
 Absolute
 Truth,
 or
 Bhagavān.
 Śrīmad-Bhāgavatam gives
 information
 about
 the
 Absolute
 Truth
 in
 His
 personal
 feature.
 It
 is higher
 than
 impersonalist
 literatures
 and
 higher
 than
 the
 jñāna-kāṇḍa division
of
the
Vedas.
It
is
even
higher
than
the
karma-kāṇḍa
division,
and

even
 higher
 than
 the
 upāsanā-kāṇḍa
 division,
 because
 it
 recommends
 the worship
 of
 the
 Supreme
 Personality
 of
 Godhead,
 Lord
 Śrī
 Kṛṣṇa.
 In
 the karma-kāṇḍa,
there
is
competition
to
reach
heavenly
planets
for
better
sense gratification,
 and
 there
 is
 similar
 competition
 in
 the
 jñāna-kāṇḍa
 and
 the upāsanā-kāṇḍa.
The
Śrīmad-Bhāgavatam
is
superior
to
all
of
these
because it
 aims
 at
 the
 Supreme
 Truth
 which
 is
 the
 substance
 or
 the
 root
 of
 all categories.
From
Śrīmad-Bhāgavatam
one
can
come
to
know
the
substance as
well
as
the
categories.
The
substance
is
the
Absolute
Truth,
the
Supreme Lord,
and
all
emanations
are
relative
forms
of
energy. Nothing
is
apart
from
the
substance,
but
at
the
same
time
the
energies
are different
from
the
substance.
This
conception
is
not
contradictory.
ŚrīmadBhāgavatam
 explicitly
 promulgates
 this
 simultaneously
 one
 and
 different philosophy
of
the
Vedānta-sūtra,
which
begins
with
the
"janmādy
asya"
[SB 1.1.1]
sūtra. This
knowledge
that
the
energy
of
the
Lord
is
simultaneously
one
with and
different
from
the
Lord
is
an
answer
to
the
mental
speculators'
attempt to
 establish
 the
 energy
 as
 the
 Absolute.
 When
 this
 knowledge
 is
 factually understood,
 one
 sees
 the
 conceptions
 of
 monism
 and
 dualism
 to
 be imperfect.
 Development
 of
 this
 transcendental
 consciousness
 grounded
 in the
 conception
 of
 simultaneously
 one
 and
 different
 leads
 one
 immediately to
the
stage
of
freedom
from
the
threefold
miseries.
The
threefold
miseries are
 (1)
 those
 miseries
 which
 arise
 from
 the
 mind
 and
 body,
 (2)
 those miseries
inflicted
by
other
living
beings,
and
(3)
those
miseries
arising
from natural
 catastrophes
 over
 which
 one
 has
 no
 control.
 Śrīmad-Bhāgavatam begins
 with
 the
 surrender
 of
 the
 devotee
 unto
 the
 Absolute
 Person.
 The devotee
is
fully
aware
that
he
is
one
with
the
Absolute
and
at
the
same
time in
the
eternal
position
of
servant
to
the
Absolute.
In
the
material
conception, one
 falsely
 thinks
 himself
 the
 lord
 of
 all
 he
 surveys,
 and
 therefore
 he
 is always
troubled
by
the
threefold
miseries
of
life.
But
as
soon
as
one
comes to
know
his
real
position
as
transcendental
servant,
he
at
once
becomes
free from
 all
 miseries.
 As
 long
 as
 the
 living
 entity
 is
 trying
 to
 master
 material nature,
 there
 is
 no
 possibility
 of
 his
 becoming
 servant
 of
 the
 Supreme. Service
 to
 the
 Lord
 is
 rendered
 in
 pure
 consciousness
 of
 one's
 spiritual identity;
by
service
one
is
immediately
freed
from
material
encumbrances. Over
and
above
this,
Śrīmad-Bhāgavatam
is
a
personal
commentation
on the
Vedānta-sūtra
 by
 Śrī
 Vyāsadeva.
 It
 was
 written
 in
 the
 maturity
 of
 his

spiritual
life
through
the
mercy
of
Nārada.
Śrī
Vyāsadeva
is
the
authorized incarnation
of
Nārāyaṇa,
the
Personality
of
Godhead.
Therefore,
there
is
no question
 as
 to
 his
 authority.
 He
 is
 the
 author
 of
 all
 other
 Vedic
 literatures, yet
 he
 recommends
 the
 study
 of
 Śrīmad-Bhāgavatam
 above
 all
 others.
 In other
 Purāṇas
 there
 are
 different
 methods
 set
 forth
 by
 which
 one
 can worship
 the
 demigods.
 But
 in
 the
 Bhāgavatam
 only
 the
 Supreme
 Lord
 is mentioned.
The
Supreme
Lord
is
the
total
body,
and
the
demigods
are
the different
parts
of
that
body.
Consequently,
by
worshiping
the
Supreme
Lord, one
 does
 not
 need
 to
 worship
 the
 demigods.
 The
 Supreme
 Lord
 becomes fixed
 in
 the
 heart
 of
 the
 devotee
 immediately.
 Lord
 Caitanya
 Mahāprabhu has
 recommended
 the
 Śrīmad-Bhāgavatam
 as
 the
 spotless
 Purāṇa
 and distinguishes
it
from
all
other
Purāṇas. The
proper
method
for
receiving
this
transcendental
message
is
to
hear
it submissively.
 A
 challenging
 attitude
 cannot
 help
 one
 realize
 this transcendental
 message.
 One
 particular
 word
 is
 used
 herein
 for
 proper guidance.
 This
 word
 is
 śuśrūṣu.
 One
 must
 be
 anxious
 to
 hear
 this transcendental
 message.
 The
 desire
 to
 sincerely
 hear
 is
 the
 first qualification. Less
 fortunate
 persons
 are
 not
 at
 all
 interested
 in
 hearing
 this
 ŚrīmadBhāgavatam.
 The
 process
 is
 simple,
 but
 the
 application
 is
 difficult. Unfortunate
 people
 find
 enough
 time
 to
 hear
 idle
 social
 and
 political conversations,
 but
 when
 invited
 to
 attend
 a
 meeting
 of
 devotees
 to
 hear Śrīmad-Bhāgavatam
 they
 suddenly
 become
 reluctant.
 Sometimes professional
 readers
 of
 the
 Bhāgavatam
 immediately
 plunge
 into
 the confidential
 topics
 of
 the
 pastimes
 of
 the
 Supreme
 Lord,
 which
 they seemingly
 interpret
 as
 sex
 literature.
 Śrīmad-Bhāgavatam
 is
 meant
 to
 be heard
 from
 the
 beginning.
 Those
 who
 are
 fit
 to
 assimilate
 this
 work
 are mentioned
 in
 this
 śloka:
 "One
 becomes
 qualified
 to
 hear
 ŚrīmadBhāgavatam
 after
 many
 pious
 deeds."
 The
 intelligent
 person,
 with thoughtful
 discretion,
 can
 be
 assured
 by
 the
 great
 sage
 Vyāsadeva
 that
 he can
 realize
 the
 Supreme
 Personality
 directly
 by
 hearing
 ŚrīmadBhāgavatam.
Without
undergoing
the
different
stages
of
realization
set
forth in
the
Vedas,
one
can
be
lifted
immediately
to
the
position
of
paramahaṁsa simply
by
agreeing
to
receive
this
message. TEXT
3

nigama-kalpa-taror
galitaṁ
phalaṁ śuka-mukhād
amṛta-drava-saṁyutam pibata
bhāgavataṁ
rasam
ālayaṁ muhur
aho
rasikā
bhuvi
bhāvukāḥ SYNONYMS nigama-the
 Vedic
 literatures;
 kalpa-taroḥ-the
 desire
 tree;
 galitam-fully matured;
phalam-fruit;
śuka-Śrīla
 Śukadeva
 Gosvāmī,
 the
 original
 speaker of
 Śrīmad-Bhāgavatam;
 mukhāt-from
 the
 lips
 of;
 amṛta-nectar;
 dravasemisolid
 and
 soft
 and
 therefore
 easily
 swallowable;
 saṁyutam-perfect
 in all
respects;
pibata-do
relish
it;
bhāgavatam-the
book
dealing
in
the
science of
the
eternal
relation
with
the
Lord;
rasam-juice
(that
which
is
relishable); ālayam-until
 liberation,
 or
 even
 in
 a
 liberated
 condition;
 muhuḥ-always; aho-O;
rasikāḥ-those
 who
 are
 full
 in
 the
 knowledge
 of
 mellows;
bhuvi-on the
earth;
bhāvukāḥ-expert
and
thoughtful.

O
expert
and
thoughtful
men,
relish
Śrīmad-Bhāgavatam,
the mature
fruit
of
the
desire
tree
of
Vedic
literatures.
It
emanated
from the
lips
of
Śrī
Śukadeva
Gosvāmī.
Therefore
this
fruit
has
become
even more
tasteful,
although
its
nectarean
juice
was
already
relishable
for all,
including
liberated
souls.

In
the
two
previous
ślokas
it
has
been
definitely
proved
that
the
ŚrīmadBhāgavatam
 is
 the
 sublime
 literature
 which
 surpasses
 all
 other
 Vedic scriptures
 due
 to
 its
 transcendental
 qualities.
 It
 is
 transcendental
 to
 all mundane
 activities
 and
 mundane
 knowledge.
 In
 this
 śloka
 it
 is
 stated
 that Śrīmad-Bhāgavatam
is
not
only
a
superior
literature
but
is
the
ripened
fruit of
 all
 Vedic
 literatures.
 In
 other
 words,
 it
 is
 the
 cream
 of
 all
 Vedic knowledge.
Considering
all
this,
patient
and
submissive
hearing
is
definitely essential.
With
great
respect
and
attention,
one
should
receive
the
message and
lessons
imparted
by
the
Śrīmad-Bhāgavatam. The
Vedas
are
compared
to
the
desire
tree
because
they
contain
all
things knowable
by
man.
They
deal
with
mundane
necessities
as
well
as
spiritual realization.
 The
Vedas
 contain
 regulated
 principles
 of
 knowledge
 covering

social,
political,
religious,
economic,
military,
medicinal,
chemical,
physical and
metaphysical
subject
matter
and
all
that
may
be
necessary
to
keep
the body
and
soul
together.
Above
and
beyond
all
this
are
specific
directions
for spiritual
realization.
Regulated
knowledge
involves
a
gradual
raising
of
the living
entity
to
the
spiritual
platform,
and
the
highest
spiritual
realization
is knowledge
 that
 the
 Personality
 of
 Godhead
 is
 the
 reservoir
 of
 all
 spiritual tastes,
or
rasas. Every
 living
 entity,
 beginning
 from
 Brahmā,
 the
 first-born
 living
 being within
 the
 material
 world,
 down
 to
 the
 insignificant
 ant,
 desires
 to
 relish some
sort
of
taste
derived
from
sense
perceptions.
These
sensual
pleasures are
 technically
 called
 rasas.
 Such
 rasas
 are
 of
 different
 varieties.
 In
 the revealed
scriptures
the
following
twelve
varieties
of
rasas
 are
 enumerated: (1)
raudra
 (anger),
 (2)
adbhuta
 (wonder),
 (3)
śṛṅgāra
 (conjugal
 love),
 (4) hāsya
 (comedy),
 (5)
 vīra
 (chivalry),
 (6)
 dayā
 (mercy),
 (7)
 dāsya (servitorship),
(8)
sakhya
(fraternity),
(9)
bhayānaka
(horror),
(10)
bībhatsa (shock),
(11)
śānta
(neutrality),
(12)
vātsalya
(parenthood). The
 sum
 total
 of
 all
 these
 rasas
 is
 called
 affection
 or
 love.
 Primarily, such
signs
of
love
are
manifested
in
adoration,
service,
friendship,
paternal affection,
and
conjugal
love.
And
when
these
five
are
absent,
love
is
present indirectly
 in
 anger,
 wonder,
 comedy,
 chivalry,
 fear,
 shock
 and
 so
 on.
 For example,
when
a
man
is
in
love
with
a
woman,
the
rasa
is
called
conjugal love.
But
when
such
love
affairs
are
disturbed
there
may
be
wonder,
anger, shock,
 or
 even
 horror.
 Sometimes
 love
 affairs
 between
 two
 persons culminate
in
ghastly
murder
scenes.
Such
rasas
are
displayed
between
man and
 man
 and
 between
 animal
 and
 animal.
 There
 is
 no
 possibility
 of
 an exchange
or
rasa
between
a
man
and
an
animal
or
between
a
man
and
any other
 species
 of
 living
 beings
 within
 the
 material
 world.
 The
 rasas
 are exchanged
 between
 members
 of
 the
 same
 species.
 But
 as
 far
 as
 the
 spirit souls
 are
 concerned,
 they
 are
 one
 qualitatively
 with
 the
 Supreme
 Lord. Therefore,
the
rasas
were
originally
exchanged
between
the
spiritual
living being
 and
 the
 spiritual
 whole,
 the
 Supreme
 Personality
 of
 Godhead.
 The spiritual
 exchange
 or
rasa
 is
 fully
 exhibited
 in
 spiritual
 existence
 between living
beings
and
the
Supreme
Lord. The
Supreme
Personality
of
Godhead
is
therefore
described
in
the
śrutimantras,
 Vedic
 hymns,
 as
 "the
 fountainhead
 of
 all
 rasas."
 When
 one

associates
 with
 the
 Supreme
 Lord
 and
 exchanges
 one's
 constitutional
 rasa with
the
Lord,
then
the
living
being
is
actually
happy. These
śruti-mantras
indicate
that
every
living
being
has
its
constitutional position,
which
is
endowed
with
a
particular
type
of
rasa
to
be
exchanged with
 the
 Personality
 of
 Godhead.
 In
 the
 liberated
 condition
 only,
 this primary
rasa
 is
 experienced
 in
 full.
 In
 the
 material
 existence,
 the
 rasa
 is experienced
in
the
perverted
form,
which
is
temporary.
And
thus
the
rasas of
 the
 material
 world
 are
 exhibited
 in
 the
 material
 form
 of
raudra
 (anger) and
so
on. Therefore,
 one
 who
 attains
 full
 knowledge
 of
 these
 different
 rasas, which
 are
 the
 basic
 principles
 of
 activities,
 can
 understand
 the
 false representations
 of
 the
 original
 rasas
 which
 are
 reflected
 in
 the
 material world.
The
learned
scholar
seeks
to
relish
the
real
rasa
in
the
spiritual
form. In
 the
 beginning
 he
 desires
 to
 become
 one
 with
 the
 Supreme.
 Thus,
 less intelligent
transcendentalists
cannot
go
beyond
this
conception
of
becoming one
with
the
spirit
whole,
without
knowing
of
the
different
rasas. In
 this
śloka,
 it
 is
 definitely
 stated
 that
 spiritual
 rasa,
 which
 is
 relished even
 in
 the
 liberated
 stage,
 can
 be
 experienced
 in
 the
 literature
 of
 the Śrīmad-Bhāgavatam
 due
 to
 its
 being
 the
 ripened
 fruit
 of
 all
 Vedic knowledge.
By
submissively
hearing
this
transcendental
literature,
one
can attain
the
full
pleasure
of
his
heart's
desire.
But
one
must
be
very
careful
to hear
 the
 message
 from
 the
 right
 source.
 Śrīmad-Bhāgavatam
 is
 exactly received
 from
 the
 right
 source.
 It
 was
 brought
 by
 Nārada
 Muni
 from
 the spiritual
 world
 and
 given
 to
 his
 disciple
 Śrī
 Vyāsadeva.
 The
 latter
 in
 turn delivered
 the
 message
 to
 his
 son
 Śrīla
 Śukadeva
 Gosvāmī,
 and
 Śrīla Śukadeva
 Gosvāmī
 delivered
 the
 message
 to
 Mahārāja
 Parīkṣit
 just
 seven days
before
the
King's
death.
Śrīla
Śukadeva
Gosvāmī
was
a
liberated
soul from
his
very
birth.
He
was
liberated
even
in
the
womb
of
his
mother,
and he
did
not
undergo
any
sort
of
spiritual
training
after
his
birth.
At
birth
no one
 is
 qualified,
 neither
 in
 the
 mundane
 nor
 in
 the
 spiritual
 sense.
 But
 Śrī Śukadeva
Gosvāmī,
due
to
his
being
a
perfectly
liberated
soul,
did
not
have to
undergo
an
evolutionary
process
for
spiritual
realization.
Yet
despite
his being
 a
 completely
 liberated
 person
 situated
 in
 the
 transcendental
 position above
the
three
material
modes,
he
was
attracted
to
this
transcendental
rasa of
 the
 Supreme
 Personality
 of
 Godhead,
 who
 is
 adored
 by
 liberated
 souls who
sing
Vedic
hymns.
The
Supreme
Lord's
pastimes
are
more
attractive
to

liberated
 souls
 than
 to
 mundane
 people.
 He
 is
 of
 necessity
 not
 impersonal because
it
is
only
possible
to
carry
on
transcendental
rasa
with
a
person. In
 the
Śrīmad-Bhāgavatam
 the
 transcendental
 pastimes
 of
 the
 Lord
 are narrated,
 and
 the
 narration
 is
 systematically
 depicted
 by
 Śrīla
 Śukadeva Gosvāmī.
 Thus
 the
 subject
 matter
 is
 appealing
 to
 all
 classes
 of
 persons, including
those
who
seek
liberation
and
those
who
seek
to
become
one
with the
supreme
whole. In
Sanskrit
the
parrot
is
also
known
as
śuka.
When
a
ripened
fruit
is
cut by
the
red
beaks
of
such
birds,
its
sweet
flavor
is
enhanced.
The
Vedic
fruit which
is
mature
and
ripe
in
knowledge
is
spoken
through
the
lips
of
Śrīla Śukadeva
 Gosvāmī,
 who
 is
 compared
 to
 the
 parrot
 not
 for
 his
 ability
 to recite
the
Bhāgavatam
exactly
as
he
heard
it
from
his
learned
father,
but
for his
ability
to
present
the
work
in
a
manner
that
would
appeal
to
all
classes of
men. The
 subject
 matter
 is
 so
 presented
 through
 the
 lips
 of
 Śrīla
 Śukadeva Gosvāmī
that
any
sincere
listener
that
hears
submissively
can
at
once
relish transcendental
 tastes
 which
 are
 distinct
 from
 the
 perverted
 tastes
 of
 the material
 world.
 The
 ripened
 fruit
 is
 not
 dropped
 all
 of
 a
 sudden
 from
 the highest
planet
of
Kṛṣṇaloka.
Rather,
it
has
come
down
carefully
through
the chain
of
disciplic
succession
without
change
or
disturbance.
Foolish
people who
 are
 not
 in
 the
 transcendental
 disciplic
 succession
 commit
 great blunders
by
trying
to
understand
the
highest
transcendental
rasa
known
as the
 rāsa
 dance
 without
 following
 in
 the
 footsteps
 of
 Śukadeva
 Gosvāmī, who
presents
this
fruit
very
carefully
by
stages
of
transcendental
realization. One
 should
 be
 intelligent
 enough
 to
 know
 the
 position
 of
 ŚrīmadBhāgavatam
 by
 considering
 personalities
 like
 Śukadeva
 Gosvāmī,
 who deals
 with
 the
 subject
 so
 carefully.
 This
 process
 of
 disciplic
 succession
 of the
Bhāgavata
 school
 suggests
 that
 in
 the
 future
 also
Śrīmad-Bhāgavatam has
to
be
understood
from
a
person
who
is
factually
a
representative
of
Śrīla Śukadeva
 Gosvāmī.
 A
 professional
 man
 who
 makes
 a
 business
 out
 of reciting
 the
 Bhāgavatam
 illegally
 is
 certainly
 not
 a
 representative
 of Śukadeva
 Gosvāmī.
 Such
 a
 man's
 business
 is
 only
 to
 earn
 his
 livelihood. Therefore
one
should
refrain
from
hearing
the
lectures
of
such
professional men.
 Such
 men
 usually
 go
 to
 the
 most
 confidential
 part
 of
 the
 literature without
undergoing
the
gradual
process
of
understanding
this
grave
subject. They
 usually
 plunge
 into
 the
 subject
 matter
 of
 the
 rāsa
 dance,
 which
 is

misunderstood
 by
 the
 foolish
 class
 of
 men.
 Some
 of
 them
 take
 this
 to
 be immoral,
while
others
try
to
cover
it
up
by
their
own
stupid
interpretations. They
have
no
desire
to
follow
in
the
footsteps
of
Śrīla
Śukadeva
Gosvāmī. One
 should
 conclude,
 therefore,
 that
 the
 serious
 student
 of
 the
 rasa should
 receive
 the
 message
 of
 Bhāgavatam
 in
 the
 chain
 of
 disciplic succession
 from
 Śrīla
 Śukadeva
 Gosvāmī,
 who
 describes
 the
 Bhāgavatam from
 its
 very
 beginning
 and
 not
 whimsically
 to
 satisfy
 the
 mundaner
 who has
very
little
knowledge
in
transcendental
science.
Śrīmad-Bhāgavatam
is so
 carefully
 presented
 that
 a
 sincere
 and
 serious
 person
 can
 at
 once
 enjoy the
ripened
fruit
of
Vedic
knowledge
simply
by
drinking
the
nectarean
juice through
the
mouth
of
Śukadeva
Gosvāmī
or
his
bona
fide
representative. TEXT
4 naimiṣe
'nimiṣa-kṣetre ṛṣayaḥ
śaunakādayaḥ satraṁ
svargāya
lokāya sahasra-samam
āsata SYNONYMS naimiṣe-in
 the
 forest
 known
 as
 Naimiṣāraṇya;
 animiṣa-kṣetre-the
 spot which
 is
 especially
 a
 favorite
 of
 Viṣṇu
 (who
 does
 not
 close
 His
 eyelids); ṛṣayaḥ-sages;
 śaunaka-ādayaḥ-headed
 by
 the
 sage
 Śaunaka;
 satramsacrifice;
svargāya-the
Lord
who
is
glorified
in
heaven;
lokāya-and
 for
 the devotees
 who
 are
 always
 in
 touch
 with
 the
 Lord;
 sahasra-one
 thousand; samam-years;
āsata-performed.

Once,
in
a
holy
place
in
the
forest
of
Naimiṣāraṇya,
great
sages headed
by
the
sage
Śaunaka
assembled
to
perform
a
great
thousandyear
sacrifice
for
the
satisfaction
of
the
Lord
and
His
devotees.

The
prelude
of
the
Śrīmad-Bhāgavatam
was
spoken
in
the
previous
three ślokas.
 Now
 the
 main
 topic
 of
 this
 great
 literature
 is
 being
 presented.

Śrīmad-Bhāgavatam,
 after
 its
 first
 recitation
 by
 Śrīla
 Śukadeva
 Gosvāmī, was
repeated
for
the
second
time
at
Naimiṣāraṇya. In
 the
 Vāyavīya
 Tantra,
 it
 is
 said
 that
 Brahmā,
 the
 engineer
 of
 this particular
 universe,
 contemplated
 a
 great
 wheel
 which
 could
 enclose
 the universe.
The
hub
of
this
great
circle
was
fixed
at
a
particular
place
known as
 Naimiṣāraṇya.
 Similarly,
 there
 is
 another
 reference
 to
 the
 forest
 of Naimiṣāraṇya
in
the
Varāha
Purāṇa,
where
it
is
stated
that
by
performance of
sacrifice
at
this
place,
the
strength
of
demoniac
people
is
curtailed.
Thus brāhmaṇas
prefer
Naimiṣāraṇya
for
such
sacrificial
performances. The
devotees
of
Lord
Viṣṇu
offer
all
kinds
of
sacrifices
for
His
pleasure. The
devotees
are
always
attached
to
the
service
of
the
Lord,
whereas
fallen souls
are
attached
to
the
pleasures
of
material
existence.
In
Bhagavad-gītā, it
is
said
that
anything
performed
in
the
material
world
for
any
reason
other than
 for
 the
 pleasure
 of
 Lord
 Viṣṇu
 causes
 further
 bondage
 for
 the performer.
 It
 is
 enjoined
 therefore
 that
 all
 acts
 must
 be
 performed sacrificially
for
the
satisfaction
of
Viṣṇu
and
His
devotees.
This
will
bring everyone
peace
and
prosperity. The
great
sages
are
always
anxious
to
do
good
to
the
people
in
general, and
as
such
the
sages
headed
by
Śaunaka
and
others
assembled
at
this
holy place
of
Naimiṣāraṇya
with
a
program
of
performing
a
great
and
continuous chain
 of
 sacrificial
 ceremonies.
 Forgetful
 men
 do
 not
 know
 the
 right
 path for
peace
and
prosperity.
However,
the
sages
know
it
well,
and
therefore
for the
 good
 of
 all
 men
 they
 are
 always
 anxious
 to
 perform
 acts
 which
 may bring
 about
 peace
 in
 the
 world.
 They
 are
 sincere
 friends
 to
 all
 living entities,
 and
 at
 the
 risk
 of
 great
 personal
 inconvenience
 they
 are
 always engaged
in
the
service
of
the
Lord
for
the
good
of
all
people.
Lord
Viṣṇu
is just
like
a
great
tree,
and
all
others,
including
the
demigods,
men,
Siddhas, Cāraṇas,
Vidyādharas
and
other
living
entities,
are
like
branches,
twigs
and leaves
of
that
tree.
By
pouring
water
on
the
root
of
the
tree,
all
the
parts
of the
tree
are
automatically
nourished.
Only
those
branches
and
leaves
which are
 detached
 cannot
 be
 so
 satisfied.
 Detached
 branches
 and
 leaves
 dry
 up gradually
despite
all
watering
attempts.
Similarly,
human
society,
when
it
is detached
 from
 the
 Personality
 of
 Godhead
 like
 detached
 branches
 and leaves,
 is
 not
 capable
 of
 being
 watered,
 and
 one
 attempting
 to
 do
 so
 is simply
wasting
his
energy
and
resources.

The
 modern
 materialistic
 society
 is
 detached
 from
 its
 relation
 to
 the Supreme
Lord.
And
all
its
plans
which
are
being
made
by
atheistic
leaders are
sure
to
be
baffled
at
every
step.
Yet
they
do
not
wake
up
to
this. In
this
age,
the
congregational
chanting
of
the
holy
names
of
the
Lord
is the
 prescribed
 method
 for
 waking
 up.
 The
 ways
 and
 means
 are
 most scientifically
 presented
 by
 Lord
 Śrī
 Caitanya
 Mahāprabhu,
 and
 intelligent persons
 may
 take
 advantage
 of
 His
 teachings
 in
 order
 to
 bring
 about
 real peace
 and
 prosperity.
 Śrīmad-Bhāgavatam
 is
 also
 presented
 for
 the
 same purpose,
and
this
will
be
explained
more
specifically
later
in
the
text. TEXT
5 ta
ekadā
tu
munayaḥ prātar
huta-hutāgnayaḥ sat-kṛtaṁ
sūtam
āsīnaṁ papracchur
idam
ādarāt SYNONYMS te-the
sages;
ekadā-one
day;
tu-but;
munayaḥ-sages;
prātaḥ-morning;
hutaburning;
huta-agnayaḥ-the
sacrificial
fire;
sat-kṛtam-due
respects;
sūtam-Śrī Sūta
Gosvāmī;
āsīnam-seated
on;
papracchuḥ-made
inquiries;
idam-on
this (as
follows);
ādarāt-with
due
regards.

One
day,
after
finishing
their
morning
duties
by
burning
a
sacrificial fire
and
offering
a
seat
of
esteem
to
Śrīla
Sūta
Gosvāmī,
the
great
sages made
inquiries,
with
great
respect,
about
the
following
matters.

Morning
 is
 the
 best
 time
 to
 hold
 spiritual
 services.
 The
 great
 sages offered
the
speaker
of
the
Bhāgavatam
an
elevated
seat
of
respect
called
the vyāsāsana,
 or
 the
 seat
 of
 Śrī
 Vyāsadeva.
 Śrī
 Vyāsadeva
 is
 the
 original spiritual
preceptor
for
all
men.
And
all
other
preceptors
are
considered
to
be his
 representatives.
 A
 representative
 is
 one
 who
 can
 exactly
 present
 the viewpoint
 of
 Śrī
 Vyāsadeva.
 Śrī
 Vyāsadeva
 impregnated
 the
 message
 of Bhāgavatam
unto
Śrīla
Śukadeva
Gosvāmī,
and
Śrī
Sūta
Gosvāmī
heard
it

from
 him
 (Śrī
 Śukadeva
 Gosvāmī).
 All
 bona
 fide
 representatives
 of
 Śrī Vyāsadeva
 in
 the
 chain
 of
 disciplic
 succession
 are
 to
 be
 understood
 to
 be gosvāmīs.
 These
 gosvāmīs
 restrain
 all
 their
 senses,
 and
 they
 stick
 to
 the path
made
by
the
previous
ācāryas.
The
gosvāmīs
do
not
deliver
lectures
on the
 Bhāgavatam
 capriciously.
 Rather,
 they
 execute
 their
 services
 most carefully,
following
their
predecessors
who
delivered
the
spiritual
message unbroken
to
them. Those
who
listen
to
the
Bhāgavatam
may
put
questions
to
the
speaker
in order
 to
 elicit
 the
 clear
 meaning,
 but
 this
 should
 not
 be
 done
 in
 a challenging
 spirit.
 One
 must
 submit
 questions
 with
 a
 great
 regard
 for
 the speaker
 and
 the
 subject
 matter.
 This
 is
 also
 the
 way
 recommended
 in Bhagavad-gītā.
 One
 must
 learn
 the
 transcendental
 subject
 by
 submissive aural
reception
from
the
right
sources.
Therefore
these
sages
addressed
the speaker
Sūta
Gosvāmī
with
great
respect. TEXT
6 ṛṣaya
ūcuḥ tvayā
khalu
purāṇāni setihāsāni
cānagha ākhyātāny
apy
adhītāni dharma-śāstrāṇi
yāny
uta SYNONYMS ṛṣayaḥ-the
 sages;
 ūcuḥ-said;
 tvayā-by
 you;
 khalu-undoubtedly;
 purāṇānithe
supplements
to
the
Vedas
with
illustrative
narrations;
sa-itihāsāni-along with
 the
 histories;
 ca-and;
 anagha-freed
 from
 all
 vices;
 ākhyātāniexplained;
 api-although;
 adhītāni-well
 read;
 dharma-śāstrāṇi-scriptures giving
right
directions
to
progressive
life;
yāni-all
these;
uta-said.

The
sages
said:
Respected
Sūta
Gosvāmī,
you
are
completely
free from
all
vice.
You
are
well
versed
in
all
the
scriptures
famous
for religious
life,
and
in
the
Purāṇas
and
the
histories
as
well,
for
you
have gone
through
them
under
proper
guidance
and
have
also
explained them.

A
 gosvāmī,
 or
 the
 bona
 fide
 representative
 of
 Śrī
 Vyāsadeva,
 must
 be free
from
all
kinds
of
vices.
The
four
major
vices
of
Kali-yuga
are
(1)
illicit connection
 with
 women,
 (2)
 animal
 slaughter,
 (3)
 intoxication,
 (4) speculative
 gambling
 of
 all
 sorts.
 A
 gosvāmī
 must
 be
 free
 from
 all
 these vices
before
he
can
dare
sit
on
the
vyāsāsana.
No
one
should
be
allowed
to sit
on
the
vyāsāsana
who
is
not
spotless
in
character
and
who
is
not
freed from
the
above-mentioned
vices.
He
not
only
should
be
freed
from
all
such vices,
but
must
also
be
well
versed
in
all
revealed
scriptures
or
in
the
Vedas. The
 Purāṇas
 are
 also
 parts
 of
 the
 Vedas.
 And
 histories
 like
 the Mahābhārata
or
Rāmāyaṇa
are
also
parts
of
the
Vedas.
 The
ācārya
 or
 the gosvāmī
 must
 be
 well
 acquainted
 with
 all
 these
 literatures.
 To
 hear
 and explain
them
is
more
important
than
reading
them.
One
can
assimilate
the knowledge
 of
 the
 revealed
 scriptures
 only
 by
 hearing
 and
 explaining. Hearing
 is
 called
 śravaṇa,
 and
 explaining
 is
 called
 kīrtana.
 The
 two processes
of
śravaṇa
and
kīrtana
are
of
primary
importance
to
progressive spiritual
 life.
 Only
 one
 who
 has
 properly
 grasped
 the
 transcendental knowledge
 from
 the
 right
 source
 by
 submissive
 hearing
 can
 properly explain
the
subject. TEXT
7 yāni
veda-vidāṁ
śreṣṭho bhagavān
bādarāyaṇaḥ anye
ca
munayaḥ
sūta parāvara-vido
viduḥ SYNONYMS yāni-all
 that;
 veda-vidām-scholars
 of
 the
 Vedas;
 śreṣṭhaḥ-seniormost; bhagavān-incarnation
 of
 Godhead;
 bādarāyaṇaḥ-Vyāsadeva;
 anye-others; ca-and;
 munayaḥ-the
 sages;
 sūta-O
 Sūta
 Gosvāmī;
 parāvara-vidaḥamongst
 the
 learned
 scholars,
 one
 who
 is
 conversant
 with
 physical
 and metaphysical
knowledge;
viduḥ-one
who
knows.

Being
the
eldest
learned
Vedāntist,
O
Sūta
Gosvāmī,
you
are acquainted
with
the
knowledge
of
Vyāsadeva,
who
is
the
incarnation
of Godhead,
and
you
also
know
other
sages
who
are
fully
versed
in
all kinds
of
physical
and
metaphysical
knowledge.

Śrīmad-Bhāgavatam
is
a
natural
commentation
on
the
Brahma-sūtra,
or the
 Bādarāyaṇi
 Vedānta-sūtras.
 It
 is
 called
 natural
 because
 Vyāsadeva
 is author
of
both
the
Vedānta-sūtras
and
Śrīmad-Bhāgavatam,
 or
 the
 essence of
 all
 Vedic
 literatures.
 Besides
 Vyāsadeva,
 there
 are
 other
 sages
 who
 are the
 authors
 of
 six
 different
 philosophical
 systems,
 namely
 Gautama, Kaṇāda,
 Kapila,
 Patañjali,
 Jaimini
 and
 Aṣṭāvakra.
 Theism
 is
 explained completely
in
the
Vedānta-sūtra,
whereas
in
other
systems
of
philosophical speculations,
 practically
 no
 mention
 is
 given
 to
 the
 ultimate
 cause
 of
 all causes.
 One
 can
 sit
 on
 the
 vyāsāsana
 only
 after
 being
 conversant
 in
 all systems
of
philosophy
so
that
one
can
present
fully
the
theistic
views
of
the Bhāgavatam
 in
 defiance
 of
 all
 other
 systems.
 Śrīla
 Sūta
 Gosvāmī
 was
 the proper
teacher,
and
therefore
the
sages
at
Naimiṣāraṇya
elevated
him
to
the vyāsāsana.
 Śrīla
 Vyāsadeva
 is
 designated
 herein
 as
 the
 Personality
 of Godhead
because
he
is
the
authorized
empowered
incarnation. TEXT
8 vettha
tvaṁ
saumya
tat
sarvaṁ tattvatas
tad-anugrahāt brūyuḥ
snigdhasya
śiṣyasya guravo
guhyam
apy
uta SYNONYMS vettha-you
are
well
conversant;
tvam-Your
Honor;
saumya-one
who
is
pure and
simple;
tat-those;
sarvam-all;
 tattvataḥ-in
 fact;
tat-their;
anugrahāt-by the
 favor
 of;
 brūyuḥ-will
 tell;
 snigdhasya-of
 the
 one
 who
 is
 submissive; śiṣyasya-of
 the
 disciple;
guravaḥ-the
 spiritual
 masters;
 guhyam-secret;
 api uta-endowed
with.

And
because
you
are
submissive,
your
spiritual
masters
have endowed
you
with
all
the
favors
bestowed
upon
a
gentle
disciple. Therefore
you
can
tell
us
all
that
you
have
scientifically
learned
from them.

The
secret
of
success
in
spiritual
life
is
in
satisfying
the
spiritual
master and
 thereby
 getting
 his
 sincere
 blessings.
 Śrīla
 Viśvanātha
 Cakravartī Ṭhākura
 has
 sung
 in
 his
 famous
 eight
 stanzas
 on
 the
 spiritual
 master
 as follows:
"I
offer
my
respectful
obeisances
unto
the
lotus
feet
of
my
spiritual master.
Only
by
his
satisfaction
can
one
please
the
Personality
of
Godhead, and
 when
 he
 is
 dissatisfied
 there
 is
 only
 havoc
 on
 the
 path
 of
 spiritual realization."
It
is
essential,
therefore,
that
a
disciple
be
very
much
obedient and
 submissive
 to
 the
 bona
 fide
 spiritual
 master.
 Śrīla
 Sūta
 Gosvāmī fulfilled
all
these
qualifications
as
a
disciple,
and
therefore
he
was
endowed with
 all
 favors
 by
 his
 learned
 and
 self-realized
 spiritual
 masters
 such
 as Śrīla
Vyāsadeva
and
others.
The
sages
of
Naimiṣāraṇya
were
confident
that Śrīla
 Sūta
 Gosvāmī
 was
 bona
 fide.
 Therefore
 they
 were
 anxious
 to
 hear from
him. TEXT
9 tatra
tatrāñjasāyuṣman bhavatā
yad
viniścitam puṁsām
ekāntataḥ
śreyas tan
naḥ
śaṁsitum
arhasi SYNONYMS tatra-thereof;
 tatra-thereof;
 añjasā-made
 easy;
 āyuṣman-blessed
 with
 a long
duration
of
life;
bhavatā-by
your
good
self;
yat-whatever;
viniścitamascertained;
 puṁsām-for
 the
 people
 in
 general;
 ekāntataḥ-absolutely; śreyaḥ-ultimate
 good;
 tat-that;
 naḥ-to
 us;
 śaṁsitum-to
 explain;
 arhasideserve.

Please,
therefore,
being
blessed
with
many
years,
explain
to
us,
in
an easily
understandable
way,
what
you
have
ascertained
to
be
the absolute
and
ultimate
good
for
the
people
in
general.

In
Bhagavad-gītā,
worship
of
the
ācārya
is
recommended.
The
ācāryas and
 gosvāmīs
 are
 always
 absorbed
 in
 thought
 of
 the
 well-being
 of
 the general
 public,
 especially
 their
 spiritual
 well-being.
 Spiritual
 wellbeing
 is automatically
followed
by
material
well-being.
The
ācāryas
 therefore
 give directions
 in
 spiritual
 well-being
 for
 people
 in
 general.
 Foreseeing
 the incompetencies
of
the
people
in
this
age
of
Kali,
or
the
iron
age
of
quarrel, the
 sages
 requested
 that
 Sūta
 Gosvāmī
 give
 a
 summary
 of
 all
 revealed scriptures
 because
 the
 people
 of
 this
 age
 are
 condemned
 in
 every
 respect. The
 sages,
 therefore,
 inquired
 of
 the
 absolute
 good,
 which
 is
 the
 ultimate good
 for
 the
 people.
 The
 condemned
 state
 of
 affairs
 of
 the
 people
 of
 this age
is
described
as
follows. TEXT
10 prāyeṇālpāyuṣaḥ
sabhya kalāv
asmin
yuge
janāḥ mandāḥ
sumanda-matayo manda-bhāgyā
hy
upadrutāḥ SYNONYMS prāyeṇa-almost
 always;
 alpa-meager;
 āyuṣaḥ-duration
 of
 life;
 sabhyamember
 of
 a
 learned
 society;
 kalau-in
 this
 age
 of
 Kali
 (quarrel);
 asminherein;
 yuge-age;
 janāḥ-the
 public;
 mandāḥ-lazy;
 sumanda-matayaḥmisguided;
 manda-bhāgyāḥ-unlucky;
 hi-and
 above
 all;
 upadrutāḥdisturbed.

O
learned
one,
in
this
iron
age
of
Kali
men
have
but
short
lives.
They are
quarrelsome,
lazy,
misguided,
unlucky
and,
above
all,
always disturbed.

The
 devotees
 of
 the
 Lord
 are
 always
 anxious
 for
 the
 spiritual improvement
 of
 the
 general
 public.
 When
 the
 sages
 of
 Naimiṣāraṇya analyzed
the
state
of
affairs
of
the
people
in
this
age
of
Kali,
they
foresaw that
 men
 would
 live
 short
 lives.
 In
 Kali-yuga,
 the
 duration
 of
 life
 is shortened
not
so
much
because
of
insufficient
food
but
because
of
irregular habits.
 By
 keeping
 regular
 habits
 and
 eating
 simple
 food,
 any
 man
 can maintain
 his
 health.
 Overeating,
 over-sense
 gratification,
 overdependence on
another's
mercy,
and
artificial
standards
of
living
sap
the
very
vitality
of human
energy.
Therefore
the
duration
of
life
is
shortened. The
people
of
this
age
are
also
very
lazy,
not
only
materially
but
in
the matter
 of
 self-realization.
 The
 human
 life
 is
 especially
 meant
 for
 selfrealization.
That
is
to
say,
man
should
come
to
know
what
he
is,
what
the world
is,
and
what
the
supreme
truth
is.
Human
life
is
a
means
by
which
the living
entity
can
end
all
the
miseries
of
the
hard
struggle
for
life
in
material existence
 and
 by
 which
 he
 can
 return
 to
 Godhead,
 his
 eternal
 home.
 But, due
 to
 a
 bad
 system
 of
 education,
 men
 have
 no
 desire
 for
 self-realization. Even
if
they
come
to
know
about
it,
they
unfortunately
become
victims
of misguided
teachers. In
 this
 age,
 men
 are
 victims
 not
 only
 of
 different
 political
 creeds
 and parties,
 but
 also
 of
 many
 different
 types
 of
 sense-gratificatory
 diversions, such
 as
 cinemas,
 sports,
 gambling,
 clubs,
 mundane
 libraries,
 bad association,
 smoking,
 drinking,
 cheating,
 pilfering,
 bickerings,
 and
 so
 on. Their
 minds
 are
 always
 disturbed
 and
 full
 of
 anxieties
 due
 to
 so
 many different
 engagements.
 In
 this
 age,
 many
 unscrupulous
 men
 manufacture their
 own
 religious
 faiths
 which
 are
 not
 based
 on
 any
 revealed
 scriptures, and
very
often
people
who
are
addicted
to
sense
gratification
are
attracted by
such
institutions.
Consequently,
in
the
name
of
religion
so
many
sinful acts
 are
 being
 carried
 on
 that
 the
 people
 in
 general
 have
 neither
 peace
 of mind
 nor
 health
 of
 body.
 The
 student
 (brahmacārī)
 communities
 are
 no longer
 being
 maintained,
 and
 householders
 do
 not
 observe
 the
 rules
 and regulations
 of
 the
 gṛhastha-āśrama.
 Consequently,
 the
 so-called vānaprasthas
 and
 sannyāsīs
 who
 come
 out
 of
 such
 gṛhastha-āśramas
 are easily
deviated
from
the
rigid
path.
In
the
Kali-yuga
the
whole
atmosphere is
 surcharged
 with
 faithlessness.
 Men
 are
 no
 longer
 interested
 in
 spiritual values.
Material
sense
gratification
is
now
the
standard
of
civilization.
For the
 maintenance
 of
 such
 material
 civilizations,
 man
 has
 formed
 complex nations
and
communities,
and
there
is
a
constant
strain
of
hot
and
cold
wars

between
 these
 different
 groups.
 It
 has
 become
 very
 difficult,
 therefore,
 to raise
 the
 spiritual
 standard
 due
 to
 the
 present
 distorted
 values
 of
 human society.
 The
 sages
 of
 Naimiṣāraṇya
 are
 anxious
 to
 disentangle
 all
 fallen souls,
and
here
they
are
seeking
the
remedy
from
Śrīla
Sūta
Gosvāmī. TEXT
11 bhūrīṇi
bhūri-karmāṇi śrotavyāni
vibhāgaśaḥ ataḥ
sādho
'tra
yat
sāraṁ samuddhṛtya
manīṣayā brūhi
bhadrāya
bhūtānāṁ yenātmā
suprasīdati SYNONYMS bhūrīṇi-multifarious;
bhūri-many;
karmāṇi-duties;
śrotavyāni-to
be
learned; vibhāgaśaḥ-by
 divisions
 of
 subject
 matter;
 ataḥ-therefore;
 sādho-O
 sage; atra-herein;
 yat-whatever;
 sāram-essence;
 samuddhṛtya-by
 selection; manīṣayā-best
 to
 your
 knowledge;
 brūhi-please
 tell
 us;
 bhadrāya-for
 the good
 of;
 bhūtānām-the
 living
 beings;
 yena-by
 which;
 ātmā-the
 self; suprasīdati-becomes
fully
satisfied.

There
are
many
varieties
of
scriptures,
and
in
all
of
them
there
are many
prescribed
duties,
which
can
be
learned
only
after
many
years
of study
in
their
various
divisions.
Therefore,
O
sage,
please
select
the essence
of
all
these
scriptures
and
explain
it
for
the
good
of
all
living beings,
that
by
such
instruction
their
hearts
may
be
fully
satisfied.

Ātmā,
 or
 self,
 is
 distinguished
 from
 matter
 and
 material
 elements.
 It
 is spiritual
 in
 constitution,
 and
 thus
 it
 is
 never
 satisfied
 by
 any
 amount
 of material
planning.
All
scriptures
and
spiritual
instructions
are
meant
for
the satisfaction
 of
 this
 self,
 or
 ātmā.
 There
 are
 many
 varieties
 of
 approaches which
 are
 recommended
 for
 different
 types
 of
 living
 beings
 in
 different times
 and
 at
 different
 places.
 Consequently,
 the
 numbers
 of
 revealed

scriptures
 are
 innumerable.
 There
 are
 different
 methods
 and
 prescribed duties
 recommended
 in
 these
 various
 scriptures.
 Taking
 into
 consideration the
fallen
condition
of
the
people
in
general
in
this
age
of
Kali,
the
sages
of Naimiṣāraṇya
suggested
that
Śrī
Sūta
Gosvāmī
relate
the
essence
of
all
such scriptures
 because
 in
 this
 age
 it
 is
 not
 possible
 for
 the
 fallen
 souls
 to understand
 and
 undergo
 all
 the
 lessons
 of
 all
 these
 various
 scriptures
 in
 a varṇa
and
āśrama
system. The
varṇa
and
āśrama
society
was
considered
to
be
the
best
institution for
lifting
the
human
being
to
the
spiritual
platform,
but
due
to
Kali-yuga
it is
not
possible
to
execute
the
rules
and
regulations
of
these
institutions.
Nor is
 it
 possible
 for
 the
 people
 in
 general
 to
 completely
 sever
 relations
 with their
 families
 as
 the
 varṇāśrama
 institution
 prescribes.
 The
 whole atmosphere
 is
 surcharged
 with
 opposition.
 And
 considering
 this,
 one
 can see
 that
 spiritual
 emancipation
 for
 the
 common
 man
 in
 this
 age
 is
 very difficult.
The
reason
the
sages
presented
this
matter
to
Śrī
Sūta
Gosvāmī
is explained
in
the
following
verses. TEXT
12 sūta
jānāsi
bhadraṁ
te bhagavān
sātvatāṁ
patiḥ devakyāṁ
vasudevasya jāto
yasya
cikīrṣayā SYNONYMS sūta-O
Sūta
Gosvāmī;
jānāsi-you
know;
bhadram
te-all
blessings
upon
you; bhagavān-the
 Personality
 of
 Godhead;
 sātvatām-of
 the
 pure
 devotees; patiḥ-the
 protector;
 devakyām-in
 the
 womb
 of
 Devakī;
 vasudevasya-by Vasudeva;
jātaḥ-born
of;
yasya-for
the
purpose
of;
cikīrṣayā-executing.

All
blessings
upon
you,
O
Sūta
Gosvāmī.
You
know
for
what purpose
the
Personality
of
Godhead
appeared
in
the
womb
of
Devakī as
the
son
of
Vasudeva.

Bhagavān
 means
 the
 Almighty
 God
 who
 is
 the
 controller
 of
 all opulences,
 power,
 fame,
 beauty,
 knowledge
 and
 renunciation.
 He
 is
 the protector
 of
 His
 pure
 devotees.
 Although
 God
 is
 equally
 disposed
 to everyone,
He
is
especially
inclined
to
His
Devotees.
Sat
means
the
Absolute Truth.
 And
 persons
 who
 are
 servitors
 of
 the
 Absolute
 Truth
 are
 called sātvatas.
And
the
Personality
of
Godhead
who
protects
such
pure
devotees is
 known
 as
 the
 protector
 of
 the
 sātvatas.
Bhadraṁ
 te,
 or
 "blessings
 upon you,"
 indicates
 the
 sages'
 anxiety
 to
 know
 the
 Absolute
 Truth
 from
 the speaker.
Lord
Śrī
Kṛṣṇa,
the
Supreme
Personality
of
Godhead,
appeared
to Devakī,
the
wife
of
Vasudeva.
Vasudeva
is
the
symbol
of
the
transcendental position
wherein
the
appearance
of
the
Supreme
Lord
takes
place. TEXT
13 tan
naḥ
śuśrūṣamāṇānām arhasy
aṅgānuvarṇitum yasyāvatāro
bhūtānāṁ kṣemāya
ca
bhavāya
ca SYNONYMS tat-those;
 naḥ-unto
 us;
 śuśrūṣamāṇānām-those
 who
 are
 endeavoring
 for; arhasi-ought
 to
 do
 it;
 aṅga-O
 Sūta
 Gosvāmī;
 anuvarṇitum-to
 explain
 by following
 in
 the
 footsteps
 of
 previous
 ācāryas;
 yasya-whose;
 avatāraḥincarnation;
 bhūtānām-of
 the
 living
 beings;
 kṣemāya-for
 good;
 ca-and; bhavāya-upliftment;
ca-and.

O
Sūta
Gosvāmī,
we
are
eager
to
learn
about
the
Personality
of Godhead
and
His
incarnations.
Please
explain
to
us
those
teachings imparted
by
previous
masters
[ācāryas],
for
one
is
uplifted
both
by speaking
them
and
by
hearing
them.

The
 conditions
 for
 hearing
 the
 transcendental
 message
 of
 the
 Absolute Truth
 are
 set
 forth
 herein.
 The
 first
 condition
 is
 that
 the
 audience
 must
 be very
 sincere
 and
 eager
 to
 hear.
 And
 the
 speaker
 must
 be
 in
 the
 line
 of

disciplic
 succession
 from
 the
 recognized
 ācārya.
 The
 transcendental message
of
the
Absolute
is
not
understandable
by
those
who
are
materially absorbed.
Under
the
direction
of
a
bona
fide
spiritual
master,
one
becomes gradually
 purified.
 Therefore,
 one
 must
 be
 in
 the
 chain
 of
 disciplic succession
and
learn
the
spiritual
art
of
submissive
hearing.
In
the
case
of Sūta
 Gosvāmī
 and
 the
 sages
 of
 Naimiṣāraṇya,
 all
 these
 conditions
 are fulfilled
because
Śrīla
Sūta
Gosvāmī
is
in
the
line
of
Śrīla
Vyāsadeva,
and the
sages
of
Naimiṣāraṇya
are
all
sincere
souls
who
are
anxious
to
learn
the truth.
 Thus
 the
 transcendental
 topics
 of
 Lord
 Śrī
 Kṛṣṇa's
 superhuman activities,
 His
 incarnation,
 His
 birth,
 appearance
 or
 disappearance,
 His forms,
 His
 names
 and
 so
 on
 are
 all
 easily
 understandable
 because
 all requirements
 are
 fulfilled.
 Such
 discourses
 help
 all
 men
 on
 the
 path
 of spiritual
realization. TEXT
14 āpannaḥ
saṁsṛtiṁ
ghorāṁ yan-nāma
vivaśo
gṛṇan tataḥ
sadyo
vimucyeta yad
bibheti
svayaṁ
bhayam SYNONYMS āpannaḥ-being
 entangled;
 saṁsṛtim-in
 the
 hurdle
 of
 birth
 and
 death; ghorām-too
 complicated;
 yat-what;
 nāma-the
 absolute
 name;
 vivaśaḥunconsciously;
gṛṇan-chanting;
tataḥ-from
that;
sadyaḥ-at
once;
vimucyetagets
 freedom;
 yat-that
 which;
 bibheti-fears;
 svayam-personally;
 bhayamfear
itself.

Living
beings
who
are
entangled
in
the
complicated
meshes
of
birth and
death
can
be
freed
immediately
by
even
unconsciously
chanting
the holy
name
of
Kṛṣṇa,
which
is
feared
by
fear
personified.

Vāsudeva,
 or
 Lord
 Kṛṣṇa,
 the
 Absolute
 Personality
 of
 Godhead,
 is
 the supreme
 controller
 of
 everything.
 There
 is
 no
 one
 in
 creation
 who
 is
 not

afraid
 of
 the
 rage
 of
 the
 Almighty.
 Great
 asuras
 like
 Rāvaṇa, Hiraṇyakaśipu,
 Kaṁsa,
 and
 others
 who
 were
 very
 powerful
 living
 entities were
all
killed
by
the
Personality
of
Godhead.
And
the
almighty
Vāsudeva has
empowered
His
name
with
the
powers
of
His
personal
Self.
Everything is
related
to
Him,
and
everything
has
its
identity
in
Him.
It
is
stated
herein that
the
name
of
Kṛṣṇa
is
feared
even
by
fear
personified.
This
indicates
that the
 name
 of
 Kṛṣṇa
 is
 nondifferent
 from
 Kṛṣṇa.
 Therefore,
 the
 name
 of Kṛṣṇa
is
as
powerful
as
Lord
Kṛṣṇa
Himself.
There
is
no
difference
at
all. Anyone,
therefore,
can
take
advantage
of
the
holy
names
of
Lord
Śrī
Kṛṣṇa even
 in
 the
 midst
 of
 greatest
 dangers.
 The
 transcendental
 name
 of
 Kṛṣṇa, even
 though
 uttered
 unconsciously
 or
 by
 force
 of
 circumstances,
 can
 help one
obtain
freedom
from
the
hurdle
of
birth
and
death. TEXT
15 yat-pāda-saṁśrayāḥ
sūta munayaḥ
praśamāyanāḥ sadyaḥ
punanty
upaspṛṣṭāḥ svardhuny-āpo
'nusevayā SYNONYMS yat-whose;
 pāda-lotus
 feet;
 saṁśrayāḥ-those
 who
 have
 taken
 shelter
 of; sūta-O
 Sūta
 Gosvāmī;
 munayaḥ-great
 sages;
 praśamāyanāḥ-absorbed
 in devotion
 to
 the
 Supreme;
 sadyaḥ-at
 once;
 punanti-sanctify;
 upaspṛṣṭāḥsimply
 by
 association;
 svardhunī-of
 the
 sacred
 Ganges;
 āpaḥ-water; anusevayā-bringing
into
use.

O
Sūta,
those
great
sages
who
have
completely
taken
shelter
of
the lotus
feet
of
the
Lord
can
at
once
sanctify
those
who
come
in
touch
with them,
whereas
the
waters
of
the
Ganges
can
sanctify
only
after prolonged
use.

Pure
 devotees
 of
 the
 Lord
 are
 more
 powerful
 than
 the
 waters
 of
 the sacred
river
Ganges.
One
can
derive
spiritual
benefit
out
of
prolonged
use

of
the
Ganges
waters.
But
one
can
be
sanctified
at
once
by
the
mercy
of
a pure
 devotee
 of
 the
 Lord.
 In
 Bhagavad-gītā
 it
 is
 said
 that
 any
 person, regardless
 of
 birth
 as
 śūdra,
 woman,
 or
 merchant,
 can
 take
 shelter
 of
 the lotus
 feet
 of
 the
 Lord
 and
 by
 so
 doing
 can
 return
 to
 Godhead.
 To
 take shelter
 of
 the
 lotus
 feet
 of
 the
 Lord
 means
 to
 take
 shelter
 of
 the
 pure devotees.
The
pure
devotees
whose
only
business
is
serving
are
honored
by the
names
Prabhupāda
and
Viṣṇupāda,
which
indicate
such
devotees
to
be representatives
of
the
lotus
feet
of
the
Lord.
Anyone,
therefore,
who
takes shelter
of
the
lotus
feet
of
a
pure
devotee
by
accepting
the
pure
devotee
as his
spiritual
master
can
be
at
once
purified.
Such
devotees
of
the
Lord
are honored
 equally
 with
 the
 Lord
 because
 they
 are
 engaged
 in
 the
 most confidential
service
of
the
Lord,
for
they
deliver
out
of
the
material
world the
 fallen
 souls
 whom
 the
 Lord
 wants
 to
 return
 home,
 back
 to
 Godhead. Such
 pure
 devotees
 are
 better
 known
 as
 vicelords
 according
 to
 revealed scriptures.
 The
 sincere
 disciple
 of
 the
 pure
 devotee
 considers
 the
 spiritual master
 equal
 to
 the
 Lord,
 but
 always
 considers
 himself
 to
 be
 a
 humble servant
 of
 the
 servant
 of
 the
 Lord
 [Cc.
 Madhya
 13.80].
 This
 is
 the
 pure devotional
path. TEXT
16 ko
vā
bhagavatas
tasya puṇya-ślokeḍya-karmaṇaḥ śuddhi-kāmo
na
śṛṇuyād yaśaḥ
kali-malāpaham SYNONYMS kaḥ-who;
 vā-rather;
 bhagavataḥ-of
 the
 Lord;
 tasya-His;
 puṇya-virtuous; śloka-īḍya-worshipable
 by
 prayers;
 karmaṇaḥ-deeds;
 śuddhi-kāmaḥdesiring
deliverance
from
all
sins;
na-not;
śṛṇuyāt-does
hear;
yaśaḥ-glories; kali-of
the
age
of
quarrel;
mala-apaham-the
agent
for
sanctification.

Who
is
there,
desiring
deliverance
from
the
vices
of
the
age
of quarrel,
who
is
not
willing
to
hear
the
virtuous
glories
of
the
Lord?

The
 age
 of
 Kali
 is
 the
 most
 condemned
 age
 due
 to
 its
 quarrelsome features.
 Kali-yuga
 is
 so
 saturated
 with
 vicious
 habits
 that
 there
 is
 a
 great fight
at
the
slightest
misunderstanding.
Those
who
are
engaged
in
the
pure devotional
 service
 of
 the
 Lord,
 who
 are
 without
 any
 desire
 for
 selfaggrandizement
 and
 who
 are
 freed
 from
 the
 effects
 of
 fruitive
 actions
 and dry
 philosophical
 speculations
 are
 capable
 of
 getting
 out
 of
 the estrangements
 of
 this
 complicated
 age.
 The
 leaders
 of
 the
 people
 are
 very much
anxious
to
live
in
peace
and
friendship,
but
they
have
no
information of
 the
 simple
 method
 of
 hearing
 the
 glories
 of
 the
 Lord.
 On
 the
 contrary, such
 leaders
 are
 opposed
 to
 the
 propagation
 of
 the
 glories
 of
 the
 Lord.
 In other
 words,
 the
 foolish
 leaders
 want
 to
 completely
 deny
 the
 existence
 of the
 Lord.
 In
 the
 name
 of
 secular
 state,
 such
 leaders
 are
 enacting
 various plans
 every
 year.
 But
 by
 the
 insurmountable
 intricacies
 of
 the
 material nature
 of
 the
 Lord,
 all
 these
 plans
 for
 progress
 are
 being
 constantly frustrated.
 They
 have
 no
 eyes
 to
 see
 that
 their
 attempts
 at
 peace
 and friendship
are
failing.
But
here
is
the
hint
to
get
over
the
hurdle.
If
we
want actual
peace,
we
must
open
the
road
to
understanding
of
the
Supreme
Lord Kṛṣṇa
and
glorify
Him
for
His
virtuous
activities
as
they
are
depicted
in
the pages
of
Śrīmad-Bhāgavatam. TEXT
17 tasya
karmāṇy
udārāṇi parigītāni
sūribhiḥ brūhi
naḥ
śraddadhānānāṁ līlayā
dadhataḥ
kalāḥ SYNONYMS tasya-His;
karmāṇi-transcendental
 acts;
udārāṇi-magnanimous;
parigītānibroadcast;
 sūribhiḥ-by
 the
 great
 souls;
 brūhi-please
 speak;
 naḥ-unto
 us; śraddadhānānām-ready
to
receive
with
respect;
līlayā-pastimes;
dadhataḥadvented;
kalāḥ-incarnations.

His
transcendental
acts
are
magnificent
and
gracious,
and
great learned
sages
like
Nārada
sing
of
them.
Please,
therefore,
speak
to
us,

who
are
eager
to
hear
about
the
adventures
He
performs
in
His
various incarnations.

The
 Personality
 of
 Godhead
 is
 never
 inactive
 as
 some
 less
 intelligent persons
 suggest.
 His
 works
 are
 magnificent
 and
 magnanimous.
 His creations
 both
 material
 and
 spiritual
 are
 all
 wonderful
 and
 contain
 all variegatedness.
 They
 are
 described
 nicely
 by
 such
 liberated
 souls
 as
 Śrīla Nārada,
 Vyāsa,
 Vālmīki,
 Devala,
 Asita,
 Madhva,
 Śrī
 Caitanya,
 Rāmānuja, Viṣṇusvāmī,
 Nimbārka,
 Śrīdhara,
 Viśvanātha,
 Baladeva,
 Bhaktivinoda, Siddhānta
Sarasvatī
and
many
other
learned
and
self-realized
souls.
These creations,
 both
 material
 and
 spiritual,
 are
 full
 of
 opulence,
 beauty
 and knowledge,
but
the
spiritual
realm
is
more
magnificent
due
to
its
being
full of
knowledge,
bliss
and
eternity.
The
material
creations
are
manifested
for some
time
as
perverted
shadows
of
the
spiritual
kingdom
and
can
be
likened to
cinemas.
They
attract
people
of
less
intelligent
caliber
who
are
attracted by
 false
 things.
 Such
 foolish
 men
 have
 no
 information
 of
 the
 reality,
 and they
take
it
for
granted
that
the
false
material
manifestation
is
the
all
in
all. But
more
intelligent
men
guided
by
sages
like
Vyāsa
and
Nārada
know
that the
eternal
kingdom
of
God
is
more
delightful,
larger,
and
eternally
full
of bliss
 and
 knowledge.
 Those
 who
 are
 not
 conversant
 with
 the
 activities
 of the
Lord
and
His
transcendental
realm
are
sometimes
favored
by
the
Lord
in His
adventures
as
incarnations
wherein
He
displays
the
eternal
bliss
of
His association
 in
 the
 transcendental
 realm.
 By
 such
 activities
 He
 attracts
 the conditioned
 souls
 of
 the
 material
 world.
 Some
 of
 these
 conditioned
 souls are
engaged
in
the
false
enjoyment
of
material
senses
and
others
in
simply negating
their
real
life
in
the
spiritual
world.
These
less
intelligent
persons are
 known
 as
 karmīs,
 or
 fruitive
 workers,
 and
 jñānīs,
 or
 dry
 mental speculators.
 But
 above
 these
 two
 classes
 of
 men
 is
 the
 transcendentalist known
as
sātvata,
or
the
devotee,
who
is
busy
neither
with
rampant
material activity
nor
with
material
speculation.
He
is
engaged
in
the
positive
service of
the
Lord,
and
thereby
he
derives
the
highest
spiritual
benefit
unknown
to the
karmīs
and
jñānīs. As
the
supreme
controller
of
both
the
material
and
spiritual
worlds,
the Lord
 has
 different
 incarnations
 of
 unlimited
 categories.
 Incarnations
 like Brahmā,
 Rudra,
 Manu,
 Pṛthu
 and
 Vyāsa
 are
 His
 material
 qualitative incarnations,
 but
 His
 incarnations
 like
 Rāma,
 Narasiṁha,
 Varāha
 and

Vāmana
 are
 His
 transcendental
 incarnations.
 Lord
 Śrī
 Kṛṣṇa
 is
 the fountainhead
of
all
incarnations,
and
He
is
therefore
the
cause
of
all
causes. TEXT
18 athākhyāhi
harer
dhīmann avatāra-kathāḥ
śubhāḥ līlā
vidadhataḥ
svairam īśvarasyātma-māyayā SYNONYMS atha-therefore;
 ākhyāhi-describe;
 hareḥ-of
 the
 Lord;
 dhīman-O
 sagacious one;
 avatāra-incarnations;
 kathāḥ-narratives;
 śubhāḥ-auspicious;
 līlāadventures;
 vidadhataḥ-performed;
 svairam-pastimes;
 īśvarasya-of
 the supreme
controller;
ātma-personal;
māyayā-energies.

O
wise
Sūta,
please
narrate
to
us
the
transcendental
pastimes
of
the Supreme
Godhead's
multi-incarnations.
Such
auspicious
adventures and
pastimes
of
the
Lord,
the
supreme
controller,
are
performed
by
His internal
powers.

For
the
creation,
maintenance
and
destruction
of
the
material
worlds,
the Supreme
Lord
Personality
of
Godhead
Himself
appears
in
many
thousands of
 forms
 of
 incarnations,
 and
 the
 specific
 adventures
 found
 in
 those transcendental
forms
are
all
auspicious.
Both
those
who
are
present
during such
 activities
 and
 those
 who
 hear
 the
 transcendental
 narrations
 of
 such activities
are
benefited.

TEXT
19 vayaṁ
tu
na
vitṛpyāma uttama-śloka-vikrame yac-chṛṇvatāṁ
rasa-jñānāṁ svādu
svādu
pade
pade SYNONYMS vayam-we;
 tu-but;
 na-not;
 vitṛpyāmaḥ-shall
 be
 at
 rest;
 uttama-śloka-the Personality
 of
 Godhead,
 who
 is
 glorified
 by
 transcendental
 prayers; vikrame-adventures;
 yat-which;
 śṛṇvatām-by
 continuous
 hearing;
 rasahumor;
 jñānām-those
 who
 are
 conversant
 with;
 svādu-relishing;
 svādupalatable;
pade
pade-at
every
step.

We
never
tire
of
hearing
the
transcendental
pastimes
of
the Personality
of
Godhead,
who
is
glorified
by
hymns
and
prayers.
Those who
have
developed
a
taste
for
transcendental
relationships
with
Him relish
hearing
of
His
pastimes
at
every
moment.

There
 is
 a
 great
 difference
 between
 mundane
 stories,
 fiction,
 or
 history and
 the
 transcendental
 pastimes
 of
 the
 Lord.
 The
 histories
 of
 the
 whole universe
contain
references
to
the
pastimes
of
the
incarnations
of
the
Lord. The
Rāmāyaṇa,
the
Mahābhārata,
and
the
Purāṇas
are
histories
of
bygone ages
 recorded
 in
 connection
 with
 the
 pastimes
 of
 the
 incarnations
 of
 the Lord
and
therefore
remain
fresh
even
after
repeated
readings.
For
example, anyone
 may
 read
 Bhagavad-gītā
 or
 the
 Śrīmad-Bhāgavatam
 repeatedly throughout
 his
 whole
 life
 and
 yet
 find
 in
 them
 new
 light
 of
 information. Mundane
news
is
static
whereas
transcendental
news
is
dynamic,
inasmuch as
 the
 spirit
 is
 dynamic
 and
 matter
 is
 static.
 Those
 who
 have
 developed
 a taste
for
understanding
the
transcendental
subject
matter
are
never
tired
of hearing
such
narrations.
One
is
quickly
satiated
by
mundane
activities,
but no
 one
 is
 satiated
 by
 transcendental
 or
 devotional
 activities.
 Uttama-śloka indicates
 that
 literature
 which
 is
 not
 meant
 for
 nescience.
 Mundane

literature
 is
 in
 the
 mode
 of
 darkness
 or
 ignorance,
 whereas
 transcendental literature
 is
 quite
 different.
 Transcendental
 literature
 is
 above
 the
 mode
 of darkness,
 and
 its
 light
 becomes
 more
 luminous
 with
 progressive
 reading and
realization
of
the
transcendental
subject
matter.
The
so-called
liberated persons
are
never
satisfied
by
the
repetition
of
the
words
ahaṁ
brahmāsmi. Such
artificial
realization
of
Brahman
becomes
hackneyed,
and
so
to
relish real
pleasure
they
turn
to
the
narrations
of
the
Śrīmad-Bhāgavatam.
 Those who
 are
 not
 so
 fortunate
 turn
 to
 altruism
 and
 worldly
 philanthropy.
 This means
 the
 Māyāvāda
 philosophy
 is
 mundane,
 whereas
 the
 philosophy
 of Bhagavad-gītā
and
Śrīmad-Bhāgavatam
is
transcendental. TEXT
20 kṛtavān
kila
karmāṇi saha
rāmeṇa
keśavaḥ atimartyāni
bhagavān gūḍhaḥ
kapaṭa-mānuṣaḥ SYNONYMS kṛtavān-done
 by;
 kila-what;
 karmāṇi-acts;
 saha-along
 with;
 rāmeṇaBalarāma;
 keśavaḥ-Śrī
 Kṛṣṇa;
 atimartyāni-superhuman;
 bhagavān-the Personality
 of
 Godhead;
 gūḍhaḥ-masked
 as;
 kapaṭa-apparently;
 mānuṣaḥhuman
being.

Lord
Śrī
Kṛṣṇa,
the
Personality
of
Godhead,
along
with
Balarāma, played
like
a
human
being,
and
so
masked
He
performed
many superhuman
acts.

The
 doctrines
 of
 anthropomorphism
 and
 zoomorphism
 are
 never applicable
 to
 Śrī
 Kṛṣṇa,
 or
 the
 Personality
 of
 Godhead.
 The
 theory
 that
 a man
becomes
God
by
dint
of
penance
and
austerities
is
very
much
rampant nowadays,
 especially
 in
 India.
 Since
 Lord
 Rāma,
 Lord
 Kṛṣṇa
 and
 Lord Caitanya
 Mahāprabhu
 were
 detected
 by
 the
 sages
 and
 saints
 to
 be
 the Personality
 of
 Godhead
 as
 indicated
 in
 revealed
 scriptures,
 many

unscrupulous
 men
 have
 created
 their
 own
 incarnations.
 This
 process
 of concocting
 an
 incarnation
 of
 God
 has
 become
 an
 ordinary
 business, especially
 in
 Bengal.
 Any
 popular
 personality
 with
 a
 few
 traits
 of
 mystic powers
will
display
some
feat
of
jugglery
and
easily
become
an
incarnation of
 Godhead
 by
 popular
 vote.
 Lord
 Śrī
 Kṛṣṇa
 was
 not
 that
 type
 of incarnation.
 He
 was
 actually
 the
 Personality
 of
 Godhead
 from
 the
 very beginning
 of
 His
 appearance.
 He
 appeared
 before
 His
 so-called
 mother
 as four-armed
 Viṣṇu.
 Then,
 at
 the
 request
 of
 the
 mother,
 He
 became
 like
 a human
child
and
at
once
left
her
for
another
devotee
at
Gokula,
where
He was
accepted
as
the
son
of
Nanda
Mahārāja
and
Yaśodā
Mātā.
Similarly,
Śrī Baladeva,
the
counterpart
of
Lord
Śrī
Kṛṣṇa,
was
also
considered
a
human child
born
of
another
wife
of
Śrī
Vasudeva.
In
Bhagavad-gītā,
the
Lord
says that
 His
 birth
 and
 deeds
 are
 transcendental
 and
 that
 anyone
 who
 is
 so fortunate
as
to
know
the
transcendental
nature
of
His
birth
and
deeds
will
at once
 become
 liberated
 and
 eligible
 to
 return
 to
 the
 kingdom
 of
 God.
 So knowledge
 of
 the
 transcendental
 nature
 of
 the
 birth
 and
 deeds
 of
 Lord
 Śrī Kṛṣṇa
 is
 sufficient
 for
 liberation.
 In
 the
 Bhāgavatam,
 the
 transcendental nature
of
the
Lord
is
described
in
nine
cantos,
and
in
the
Tenth
Canto
His specific
pastimes
are
taken
up.
All
this
becomes
known
as
one's
reading
of this
literature
progresses.
It
is
important
to
note
here,
however,
that
the
Lord exhibited
His
divinity
even
from
the
lap
of
His
mother,
that
His
deeds
are all
superhuman
(He
lifted
Govardhana
Hill
at
the
age
of
seven),
and
that
all these
 acts
 definitely
 prove
 Him
 to
 be
 actually
 the
 Supreme
 Personality
 of Godhead.
 Yet,
 due
 to
 His
 mystic
 covering,
 He
 was
 always
 accepted
 as
 an ordinary
 human
 child
 by
 His
 so-called
 father
 and
 mother
 and
 other relatives.
Whenever
some
herculean
task
was
performed
by
Him,
the
father and
mother
took
it
otherwise.
And
they
remained
satisfied
with
unflinching filial
love
for
their
son.
As
such,
the
sages
of
Naimiṣāraṇya
describe
Him
as apparently
 resembling
 a
 human
 being,
 but
 actually
 He
 is
 the
 Supreme Almighty
Personality
of
Godhead. TEXT
21 kalim
āgatam
ājñāya kṣetre
'smin
vaiṣṇave
vayam āsīnā
dīrgha-satreṇa kathāyāṁ
sakṣaṇā
hareḥ

SYNONYMS kalim-the
age
of
Kali
(iron
age
of
quarrel);
āgatam-having
arrived;
ājñāyaknowing
 this;
kṣetre-in
 this
 tract
 of
 land;
asmin-in
 this;
 vaiṣṇave-specially meant
 for
 the
 devotee
 of
 the
 Lord;
 vayam-we;
 āsīnāḥ-seated;
 dīrghaprolonged;
satreṇa-for
performance
of
sacrifices;
kathāyām-in
the
words
of; sakṣaṇāḥ-with
time
at
our
disposal;
hareḥ-of
the
Personality
of
Godhead.

Knowing
well
that
the
age
of
Kali
has
already
begun,
we
are assembled
here
in
this
holy
place
to
hear
at
great
length
the transcendental
message
of
Godhead
and
in
this
way
perform
sacrifice.

This
 age
 of
 Kali
 is
 not
 at
 all
 suitable
 for
 self-realization
 as
 was
 Satyayuga,
 the
 golden
 age,
 or
 Tretā-
 or
 Dvāpara-yugas,
 the
 silver
 and
 copper ages.
 For
 self-realization,
 the
 people
 in
 Satya-yuga,
 living
 a
 lifetime
 of
 a hundred
thousand
years,
were
able
to
perform
prolonged
meditation.
And
in Tretā-yuga,
 when
 the
 duration
 of
 life
 was
 ten
 thousand
 years,
 selfrealization
 was
 attained
 by
 performance
 of
 great
 sacrifice.
 And
 in
 the Dvāpara-yuga,
 when
 the
 duration
 of
 life
 was
 one
 thousand
 years,
 selfrealization
 was
 attained
 by
 worship
 of
 the
 Lord.
 But
 in
 the
 Kali-yuga,
 the maximum
duration
of
life
being
one
hundred
years
only
and
that
combined with
various
difficulties,
the
recommended
process
of
self-realization
is
that of
hearing
and
chanting
of
the
holy
name,
fame,
and
pastimes
of
the
Lord. The
sages
of
Naimiṣāraṇya
began
this
process
in
a
place
meant
specifically for
the
devotees
of
the
Lord.
They
prepared
themselves
to
hear
the
pastimes of
the
Lord
over
a
period
of
one
thousand
years.
By
the
example
of
these sages
 one
 should
 learn
 that
 regular
 hearing
 and
 recitation
 of
 the Bhāgavatam
is
the
only
way
for
self-realization.
Other
attempts
are
simply a
waste
of
time,
for
they
do
not
give
any
tangible
results.
Lord
Śrī
Caitanya Mahāprabhu
 preached
 this
 system
 of
 Bhāgavata-dharma,
 and
 He recommended
 that
 all
 those
 who
 were
 born
 in
 India
 should
 take
 the responsibility
of
broadcasting
the
messages
of
Lord
Śrī
Kṛṣṇa,
primarily
the message
 of
 Bhagavad-gītā.
 And
 when
 one
 is
 well
 established
 in
 the teachings
 of
 Bhagavad-gītā,
 he
 can
 take
 up
 the
 study
 of
 ŚrīmadBhāgavatam
for
further
enlightenment
in
self-realization.

TEXT
22 tvaṁ
naḥ
sandarśito
dhātrā dustaraṁ
nistitīrṣatām kaliṁ
sattva-haraṁ
puṁsāṁ karṇa-dhāra
ivārṇavam SYNONYMS tvam-Your
 Goodness;
 naḥ-unto
 us;
 sandarśitaḥ-meeting;
 dhātrā-by providence;
 dustaram-insurmountable;
 nistitīrṣatām-for
 those
 desiring
 to cross
over;
kalim-the
age
of
Kali;
sattva-haram-that
which
deteriorates
the good
qualities;
puṁsām-of
a
man;
karṇa-dhāraḥ-captain;
iva-as;
 arṇavamthe
ocean.

We
think
that
we
have
met
Your
Goodness
by
the
will
of
providence, just
so
that
we
may
accept
you
as
captain
of
the
ship
for
those
who desire
to
cross
the
difficult
ocean
of
Kali,
which
deteriorates
all
the good
qualities
of
a
human
being.

The
 age
 of
 Kali
 is
 very
 dangerous
 for
 the
 human
 being.
 Human
 life
 is simply
meant
for
self-realization,
but
due
to
this
dangerous
age,
men
have completely
forgotten
the
aim
of
life.
In
this
age,
the
life
span
will
gradually decrease.
 People
 will
 gradually
 lose
 their
 memory,
 finer
 sentiments, strength,
and
better
qualities.
A
list
of
the
anomalies
for
this
age
is
given
in the
 Twelfth
 Canto
 of
 this
 work.
 And
 so
 this
 age
 is
 very
 difficult
 for
 those who
want
to
utilize
this
life
for
self-realization.
The
people
are
so
busy
with sense
gratification
that
they
completely
forget
about
self-realization.
Out
of madness
they
frankly
say
that
there
is
no
need
for
self-realization
because they
do
not
realize
that
this
brief
life
is
but
a
moment
on
our
great
journey towards
self-realization.
The
whole
system
of
education
is
geared
to
sense gratification,
and
if
a
learned
man
thinks
it
over,
he
sees
that
the
children
of this
 age
 are
 being
 intentionally
 sent
 to
 the
 slaughterhouses
 of
 so-called education.
Learned
men,
therefore,
must
be
cautious
of
this
age,
and
if
they at
all
want
to
cross
over
the
dangerous
ocean
of
Kali,
they
must
follow
the

footsteps
of
the
sages
of
Naimiṣāraṇya
and
accept
Śrī
Sūta
Gosvāmī
or
his bona
fide
representative
as
the
captain
of
the
ship.
The
ship
is
the
message of
 Lord
 Śrī
 Kṛṣṇa
 in
 the
 shape
 of
 Bhagavad-gītā
 or
 the
 ŚrīmadBhāgavatam. TEXT
23 brūhi
yogeśvare
kṛṣṇe brahmaṇye
dharma-varmaṇi svāṁ
kāṣṭhām
adhunopete dharmaḥ
kaṁ
śaraṇaṁ
gataḥ SYNONYMS brūhi-please
 tell;
 yoga-īśvare-the
 Lord
 of
 all
 mystic
 powers;
 kṛṣṇe-Lord Kṛṣṇa;
brahmaṇye-the
Absolute
Truth;
dharma-religion;
varmaṇi-protector; svām-own;
 kāṣṭhām-abode;
 adhunā-nowadays;
 upete-having
 gone
 away; dharmaḥ-religion;
kam-unto
whom;
śaraṇam-shelter;
gataḥ-gone.

Since
Śrī
Kṛṣṇa,
the
Absolute
Truth,
the
master
of
all
mystic
powers, has
departed
for
His
own
abode,
please
tell
us
to
whom
the
religious principles
have
now
gone
for
shelter.

Essentially
religion
is
the
prescribed
codes
enunciated
by
the
Personality of
 Godhead
 Himself.
 Whenever
 there
 is
 gross
 misuse
 or
 neglect
 of
 the principles
 of
 religion,
 the
 Supreme
 Lord
 appears
 Himself
 to
 restore religious
principles.
This
is
stated
in
Bhagavad-gītā
(4.8).
Here
the
sages
of Naimiṣāraṇya
 are
 inquiring
 about
 these
 principles.
 The
 reply
 to
 this question
is
given
later.
The
Śrīmad-Bhāgavatam
is
the
transcendental
sound representation
 of
 the
 Personality
 of
 Godhead,
 and
 thus
 it
 is
 the
 full representation
of
transcendental
knowledge
and
religious
principles. Thus
end
the
Bhaktivedanta
purports
of
the
First
Canto,
First
Chapter,
of the
Śrīmad-Bhāgavatam,
entitled
"Questions
by
the
Sages."

Chapter
Two Divinity
and
Divine
Service TEXT
1 vyāsa
uvāca iti
sampraśna-saṁhṛṣṭo viprāṇāṁ
raumaharṣaṇiḥ pratipūjya
vacas
teṣāṁ pravaktum
upacakrame SYNONYMS vyāsaḥ
uvāca-Vyāsa
said;
iti-thus;
sampraśna-perfect
inquiries;
saṁhṛṣṭaḥperfectly
 satisfied;
viprāṇām-of
 the
 sages
 there;
raumaharṣaṇiḥ-the
 son
 of Romaharṣaṇa,
 namely
 Ugraśravā;
 pratipūjya-after
 thanking
 them;
 vacaḥwords;
teṣām-their;
pravaktum-to
reply
to
them;
upacakrame-attempted.

Ugraśravā
[Sūta
Gosvāmī],
the
son
of
Romaharṣaṇa,
being
fully satisfied
by
the
perfect
questions
of
the
brāhmaṇas,
thanked
them
and thus
attempted
to
reply.

The
sages
of
Naimiṣāraṇya
asked
Sūta
Gosvāmī
six
questions,
and
so
he is
answering
them
one
by
one. TEXT
2 sūta
uvāca yaṁ
pravrajantam
anupetam
apeta-kṛtyaṁ dvaipāyano
viraha-kātara
ājuhāva putreti
tan-mayatayā
taravo
'bhinedus taṁ
sarva-bhūta-hṛdayaṁ
munim
ānato
'smi

SYNONYMS sūtaḥ-Sūta
 Gosvāmī;
 uvāca-said;
 yam-whom;
 pravrajantam-while
 going away
for
the
renounced
order
of
life;
anupetam-without
being
reformed
by the
 sacred
 thread;
 apeta-not
 undergoing
 ceremonies;
 kṛtyam-prescribed duties;
dvaipāyanaḥ-Vyāsadeva;
viraha-separation;
kātaraḥ-being
afraid
of; ājuhāva-exclaimed;
 putra
 iti-O
 my
 son;
 tat-mayatayā-being
 absorbed
 in that
way;
taravaḥ-all
the
trees;
abhineduḥ-responded;
tam-unto
him;
sarvaall;
 bhūta-living
 entities;
 hṛdayam-heart;
 munim-sage;
 ānataḥ
 asmi-offer obeisances.

Śrīla
Sūta
Gosvāmī
said:
Let
me
offer
my
respectful
obeisances
unto that
great
sage
[Śukadeva
Gosvāmī]
who
can
enter
the
hearts
of
all. When
he
went
away
to
take
up
the
renounced
order
of
life
[sannyāsa], leaving
home
without
undergoing
reformation
by
the
sacred
thread
or the
ceremonies
observed
by
the
higher
castes,
his
father,
Vyāsadeva, fearing
separation
from
him,
cried
out,
"O
my
son!"
Indeed,
only
the trees,
which
were
absorbed
in
the
same
feelings
of
separation,
echoed
in response
to
the
begrieved
father.

The
institution
of
varṇa
and
āśrama
prescribes
many
regulative
duties
to be
observed
by
its
followers.
Such
duties
enjoin
that
a
candidate
willing
to study
 the
 Vedas
 must
 approach
 a
 bona
 fide
 spiritual
 master
 and
 request acceptance
 as
 his
 disciple.
 The
 sacred
 thread
 is
 the
 sign
 of
 those
 who
 are competent
 to
 study
 the
 Vedas
 from
 the
 ācārya,
 or
 the
 bona
 fide
 spiritual master.
 Śrī
 Śukadeva
 Gosvāmī
 did
 not
 undergo
 such
 purificatory ceremonies
because
he
was
a
liberated
soul
from
his
very
birth. Generally,
 a
 man
 is
 born
 as
 an
 ordinary
 being,
 and
 by
 the
 purificatory processes
 he
 is
 born
 for
 the
 second
 time.
 When
 he
 sees
 a
 new
 light
 and seeks
 direction
 for
 spiritual
 progress,
 he
 approaches
 a
 spiritual
 master
 for instruction
 in
 the
 Vedas.
 The
 spiritual
 master
 accepts
 only
 the
 sincere inquirer
as
his
disciple
and
gives
him
the
sacred
thread.
In
this
way
a
man becomes
twice-born,
or
a
dvija.
After
qualifying
as
a
dvija
 one
 may
 study the
 Vedas,
 and
 after
 becoming
 well
 versed
 in
 the
 Vedas
 one
 becomes
 a vipra.
 A
 vipra,
 or
 a
 qualified
 brāhmaṇa,
 thus
 realizes
 the
 Absolute
 and

makes
further
progress
in
spiritual
life
until
he
reaches
the
Vaiṣṇava
stage. The
Vaiṣṇava
stage
is
the
postgraduate
status
of
a
brāhmaṇa.
A
progressive brāhmaṇa
 must
 necessarily
 become
 a
 Vaiṣṇava,
 for
 a
 Vaiṣṇava
 is
 a
 selfrealized,
learned
brāhmaṇa. Śrīla
Śukadeva
Gosvāmī
was
a
Vaiṣṇava
from
the
beginning;
therefore, there
was
no
need
for
him
to
undergo
all
the
processes
of
the
varṇāśrama institution.
 Ultimately
 the
 aim
 of
 varṇāśrama-dharma
 is
 to
 turn
 a
 crude man
into
a
pure
devotee
of
the
Lord,
or
a
Vaiṣṇava.
Anyone,
therefore,
who becomes
 a
 Vaiṣṇava
 accepted
 by
 the
 first-class
 Vaiṣṇava,
 or
 uttamaadhikārī
Vaiṣṇava,
is
already
considered
a
brāhmaṇa,
regardless
of
his
birth or
 past
 deeds.
 Śrī
 Caitanya
 Mahāprabhu
 accepted
 this
 principle
 and recognized
Śrīla
Haridāsa
Ṭhākura
as
the
ācārya
of
the
holy
name,
although Ṭhākura
Haridāsa
appeared
in
a
Mohammedan
family.
In
conclusion,
Śrīla Śukadeva
 Gosvāmī
 was
 born
 a
 Vaiṣṇava,
 and,
 therefore,
 brahminism
 was included
in
him.
He
did
not
have
to
undergo
any
ceremonies.
Any
lowborn person-be
 he
 a
 Kirāta,
 Hūṇa,
 Āndhra,
 Pulinda,
 Pulkaśa,
 Ābhīra,
 Śumbha, Yavana,
Khasa
or
even
lower-can
be
delivered
to
the
highest
transcendental position
 by
 the
 mercy
 of
 Vaiṣṇavas.
 Śrīla
 Śukadeva
 Gosvāmī
 was
 the spiritual
 master
 of
 Śrī
 Sūta
 Gosvāmī,
 who
 therefore
 offers
 his
 respectful obeisances
 unto
 Śrīla
 Śukadeva
 Gosvāmī
 before
 he
 begins
 his
 answers
 to the
questions
of
the
sages
at
Naimiṣāraṇya. TEXT
3 yaḥ
svānubhāvam
akhila-śruti-sāram
ekam adhyātma-dīpam
atititīrṣatāṁ
tamo
'ndham saṁsāriṇāṁ
karuṇayāha
purāṇa-guhyaṁ taṁ
vyāsa-sūnum
upayāmi
guruṁ
munīnām SYNONYMS yaḥ-he
 who;
 sva-anubhāvam-self-assimilated
 (experienced);
 akhila-all around;
 śruti-the
 Vedas;
 sāram-cream;
 ekam-the
 only
 one;
 adhyātmatranscendental;
dīpam-torchlight;
atititīrṣatām-desiring
to
overcome;
tamaḥ andham-deeply
 dark
 material
 existence;
 saṁsāriṇām-of
 the
 materialistic men;
karuṇayā-out
of
causeless
mercy;
āha-said;
purāṇa-supplement
to
the Vedas;
 guhyam-very
 confidential;
 tam-unto
 him;
 vyāsa-sūnum-the
 son
 of

Vyāsadeva;
 upayāmi-let
 me
 offer
 my
 obeisances;
 gurum-the
 spiritual master;
munīnām-of
the
great
sages.

Let
me
offer
my
respectful
obeisances
unto
him
[Śuka],
the
spiritual master
of
all
sages,
the
son
of
Vyāsadeva,
who,
out
of
his
great compassion
for
those
gross
materialists
who
struggle
to
cross
over
the darkest
regions
of
material
existence,
spoke
this
most
confidential supplement
to
the
cream
of
Vedic
knowledge,
after
having
personally assimilated
it
by
experience.

In
this
prayer,
Śrīla
Sūta
Gosvāmī
practically
summarizes
the
complete introduction
 of
 Śrīmad-Bhāgavatam.
 Śrīmad-Bhāgavatam
 is
 the
 natural supplementary
 commentary
 on
 the
 Vedānta-sūtras.
 The
Vedānta-sūtras,
 or the
Brahma-sūtras,
were
compiled
by
Vyāsadeva
with
a
view
to
presenting just
 the
 cream
 of
 Vedic
 knowledge.
 Śrīmad-Bhāgavatam
 is
 the
 natural commentary
 on
 this
 cream.
 Śrīla
 Śukadeva
 Gosvāmī
 was
 a
 thoroughly realized
 master
 on
 the
Vedānta-sūtra,
 and
 consequently
 he
 also
 personally realized
 the
 commentary,
 Śrīmad-Bhāgavatam.
 And
 just
 to
 show
 his boundless
 mercy
 upon
 bewildered
 materialistic
 men
 who
 want
 to
 cross completely
 over
 nescience,
 he
 recited
 for
 the
 first
 time
 this
 confidential knowledge. There
 is
 no
 point
 in
 arguing
 that
 a
 materialistic
 man
 can
 be
 happy.
 No materialistic
creature-be
he
the
great
Brahmā
or
an
insignificant
ant-can
be happy.
 Everyone
 tries
 to
 make
 a
 permanent
 plan
 for
 happiness,
 but everyone
 is
 baffled
 by
 the
 laws
 of
 material
 nature.
 Therefore
 the materialistic
 world
 is
 called
 the
 darkest
 region
 of
 God's
 creation.
 Yet
 the unhappy
 materialists
 can
 get
 out
 of
 it
 simply
 by
 desiring
 to
 get
 out. Unfortunately
they
are
so
foolish
that
they
do
not
want
to
escape.
Therefore they
are
compared
to
the
camel
who
relishes
thorny
twigs
because
he
likes the
 taste
 of
 the
 twigs
 mixed
 with
 blood.
 He
 does
 not
 realize
 that
 it
 is
 his own
blood
and
that
his
tongue
is
being
cut
by
the
thorns.
Similarly,
to
the materialist
 his
 own
 blood
 is
 as
 sweet
 as
 honey,
 and
 although
 he
 is
 always harassed
 by
 his
 own
 material
 creations,
 he
 does
 not
 wish
 to
 escape.
 Such materialists
are
called
karmīs.
Out
of
hundreds
of
thousands
of
karmīs,
only a
 few
 may
 feel
 tired
 of
 material
 engagement
 and
 desire
 to
 get
 out
 of
 the

labyrinth.
 Such
 intelligent
 persons
 are
 called
 jñānīs.
 The
 Vedānta-sūtra
 is directed
 to
 such
 jñānīs.
 But
 Śrīla
 Vyāsadeva,
 being
 the
 incarnation
 of
 the Supreme
 Lord,
 could
 foresee
 the
 misuse
 of
 the
 Vedānta-sūtra
 by unscrupulous
men,
and,
therefore,
he
personally
supplemented
the
Vedāntasūtra
with
the
Bhāgavata
Purāṇa.
It
is
clearly
said
that
this
Bhāgavatam
is the
 original
 commentary
 on
 the
 Brahma-sūtras.
 Śrīla
 Vyāsadeva
 also instructed
 the
Bhāgavatam
 to
 his
 own
 son,
 Śrīla
 Śukadeva
 Gosvāmī,
 who was
already
at
the
liberated
stage
of
transcendence.
Śrīla
Śukadeva
realized it
 personally
 and
 then
 explained
 it.
 By
 the
 mercy
 of
 Śrīla
 Śukadeva,
 the Bhāgavata-vedānta-sūtra
 is
 available
 for
 all
 those
 sincere
 souls
 who
 want to
get
out
of
material
existence. Śrīmad-Bhāgavatam
is
the
one
unrivaled
commentary
on
Vedānta-sūtra. Śrīpāda
 Śaṅkarācārya
 intentionally
 did
 not
 touch
 it
 because
 he
 knew
 that the
natural
commentary
would
be
difficult
for
him
to
surpass.
He
wrote
his Śārīraka-bhāṣya,
and
his
so-called
followers
deprecated
the
Bhāgavatam
as some
 "new"
 presentation.
 One
 should
 not
 be
 misled
 by
 such
 propaganda directed
 against
 the
 Bhāgavatam
 by
 the
 Māyāvāda
 school.
 From
 this introductory
 śloka,
 the
 beginning
 student
 should
 know
 that
 ŚrīmadBhāgavatam
 is
 the
 only
 transcendental
 literature
 meant
 for
 those
 who
 are paramahaṁsas
 and
 completely
 freed
 from
 the
 material
 disease
 called malice.
 The
 Māyāvādīs
 are
 envious
 of
 the
 Personality
 of
 Godhead
 despite Śrīpāda
 Śaṅkarācārya's
 admission
 that
 Nārāyaṇa,
 the
 Personality
 of Godhead,
 is
 above
 the
 material
 creation.
 The
 envious
 Māyāvādī
 cannot have
access
to
the
Bhāgavatam,
but
those
who
are
really
anxious
to
get
out of
this
material
existence
may
take
shelter
of
this
Bhāgavatam
because
it
is uttered
 by
 the
 liberated
 Śrīla
 Śukadeva
 Gosvāmī.
 It
 is
 the
 transcendental torchlight
by
which
one
can
see
perfectly
the
transcendental
Absolute
Truth realized
as
Brahman,
Paramātmā
and
Bhagavān. TEXT
4 nārāyaṇaṁ
namaskṛtya naraṁ
caiva
narottamam devīṁ
sarasvatīṁ
vyāsaṁ tato
jayam
udīrayet SYNONYMS

nārāyaṇam-the
 Personality
 of
 Godhead;
 namaḥ-kṛtya-after
 offering respectful
 obeisances;
naram
 ca
 eva-and
 Nārāyaṇa
 Ṛṣi;
 nara-uttamam-the supermost
 human
 being;
 devīm-the
 goddess;
 sarasvatīm-the
 mistress
 of learning;
 vyāsam-Vyāsadeva;
 tataḥ-thereafter;
 jayam-all
 that
 is
 meant
 for conquering;
udīrayet-be
announced.

Before
reciting
this
Śrīmad-Bhāgavatam,
which
is
the
very
means
of conquest,
one
should
offer
respectful
obeisances
unto
the
Personality
of Godhead,
Nārāyaṇa,
unto
Nara-nārāyaṇa
Ṛṣi,
the
supermost
human being,
unto
mother
Sarasvatī,
the
goddess
of
learning,
and
unto
Śrīla Vyāsadeva,
the
author.

All
 the
 Vedic
 literatures
 and
 the
 Purāṇas
 are
 meant
 for
 conquering
 the darkest
 region
 of
 material
 existence.
 The
 living
 being
 is
 in
 the
 state
 of forgetfulness
 of
 his
 relation
 with
 God
 due
 to
 his
 being
 overly
 attracted
 to material
 sense
 gratification
 from
 time
 immemorial.
 His
 struggle
 for existence
in
the
material
world
is
perpetual,
and
it
is
not
possible
for
him
to get
 out
 of
 it
 by
 making
 plans.
 If
 he
 at
 all
 wants
 to
 conquer
 this
 perpetual struggle
 for
 existence,
 he
 must
 reestablish
 his
 eternal
 relation
 with
 God. And
one
who
wants
to
adopt
such
remedial
measures
must
take
shelter
of literatures
 such
 as
 the
 Vedas
 and
 the
Purāṇas.
 Foolish
 people
 say
 that
 the Purāṇas
 have
 no
 connection
 with
 the
 Vedas.
 However,
 the
 Purāṇas
 are supplementary
 explanations
 of
 the
 Vedas
 intended
 for
 different
 types
 of men.
All
men
are
not
equal.
There
are
men
who
are
conducted
by
the
mode of
goodness,
others
who
are
under
the
mode
of
passion
and
others
who
are under
the
mode
of
ignorance.
The
Purāṇas
are
so
divided
that
any
class
of men
can
take
advantage
of
them
and
gradually
regain
their
lost
position
and get
 out
 of
 the
 hard
 struggle
 for
 existence.
 Śrīla
 Sūta
 Gosvāmī
 shows
 the way
of
chanting
the
Purāṇas.
This
may
be
followed
by
persons
who
aspire to
 be
 preachers
 of
 the
 Vedic
 literatures
 and
 the
 Purāṇas.
 ŚrīmadBhāgavatam
is
the
spotless
Purāṇa,
and
it
is
especially
meant
for
those
who desire
to
get
out
of
the
material
entanglement
permanently. TEXT
5

munayaḥ
sādhu
pṛṣṭo
'haṁ bhavadbhir
loka-maṅgalam yat
kṛtaḥ
kṛṣṇa-sampraśno yenātmā
suprasīdati SYNONYMS munayaḥ-O
sages;
sādhu-this
is
relevant;
pṛṣṭaḥ-questioned;
aham-myself; bhavadbhiḥ-by
all
of
you;
loka-the
world;
maṅgalam-welfare;
yat-because; kṛtaḥ-made;
 kṛṣṇa-the
 Personality
 of
 Godhead;
 sampraśnaḥ-relevant question;
yena-by
which;
ātmā-self;
suprasīdati-completely
pleased.

O
sages,
I
have
been
justly
questioned
by
you.
Your
questions
are worthy
because
they
relate
to
Lord
Kṛṣṇa
and
so
are
of
relevance
to
the world's
welfare.
Only
questions
of
this
sort
are
capable
of
completely satisfying
the
self.

Since
 it
 has
 been
 stated
 hereinbefore
 that
 in
 the
 Bhāgavatam
 the Absolute
Truth
is
to
be
known,
the
questions
of
the
sages
of
Naimiṣāraṇya are
 proper
 and
 just,
 because
 they
 pertain
 to
 Kṛṣṇa,
 who
 is
 the
 Supreme Personality
of
Godhead,
the
Absolute
Truth.
In
Bhagavad-gītā
 (15.15)
 the Personality
 of
 Godhead
 says
 that
 in
 all
 the
 Vedas
 there
 is
 nothing
 but
 the urge
for
searching
after
Him,
Lord
Kṛṣṇa.
Thus
the
questions
that
pertain
to Kṛṣṇa
are
the
sum
and
substance
of
all
the
Vedic
inquiries. The
whole
world
is
full
of
questions
and
answers.
The
birds,
beasts
and men
 are
 all
 busy
 in
 the
 matter
 of
 perpetual
 questions
 and
 answers.
 In
 the morning
the
birds
in
the
nest
become
busy
with
questions
and
answers,
and in
the
evening
also
the
same
birds
come
back
and
again
become
busy
with questions
and
answers.
The
human
being,
unless
he
is
fast
asleep
at
night,
is busy
with
questions
and
answers.
The
businessmen
in
the
market
are
busy with
 questions
 and
 answers,
 and
 so
 also
 the
 lawyers
 in
 the
 court
 and
 the students
 in
 the
 schools
 and
 colleges.
 The
 legislators
 in
 the
 parliament
 are also
 busy
 with
 questions
 and
 answers,
 and
 the
 politicians
 and
 the
 press representatives
are
all
busy
with
questions
and
answers.
Although
they
go on
making
such
questions
and
answers
for
their
whole
lives,
they
are
not
at

all
satisfied.
Satisfaction
of
the
soul
can
only
be
obtained
by
questions
and answers
on
the
subject
of
Kṛṣṇa. Kṛṣṇa
 is
 our
 most
 intimate
 master,
 friend,
 father
 or
 son
 and
 object
 of conjugal
 love.
 Forgetting
 Kṛṣṇa,
 we
 have
 created
 so
 many
 objects
 of questions
 and
 answers,
 but
 none
 of
 them
 are
 able
 to
 give
 us
 complete satisfaction.
All
things-but
Kṛṣṇa-give
temporary
satisfaction
only,
so
if
we are
to
have
complete
satisfaction
we
must
take
to
the
questions
and
answers about
 Kṛṣṇa.
 We
 cannot
 live
 for
 a
 moment
 without
 being
 questioned
 or without
 giving
 answers.
 Because
 the
 Śrīmad-Bhāgavatam
 deals
 with questions
and
answers
that
are
related
to
Kṛṣṇa,
we
can
derive
the
highest satisfaction
only
by
reading
and
hearing
this
transcendental
literature.
One should
learn
the
Śrīmad-Bhāgavatam
and
make
an
all-around
solution
to
all problems
 pertaining
 to
 social,
 political
 or
 religious
 matters.
 ŚrīmadBhāgavatam
and
Kṛṣṇa
are
the
sum
total
of
all
things. TEXT
6 sa
vai
puṁsāṁ
paro
dharmo yato
bhaktir
adhokṣaje ahaituky
apratihatā yayātmā
suprasīdati SYNONYMS saḥ-that;
 vai-certainly;
 puṁsām-for
 mankind;
 paraḥ-sublime;
 dharmaḥoccupation;
yataḥ-by
which;
bhaktiḥ-devotional
service;
adhokṣaje-unto
the Transcendence;
 ahaitukī-causeless;
 apratihatā-unbroken;
 yayā-by
 which; ātmā-the
self;
suprasīdati-completely
satisfied.

The
supreme
occupation
[dharma]
for
all
humanity
is
that
by
which men
can
attain
to
loving
devotional
service
unto
the
transcendent
Lord. Such
devotional
service
must
be
unmotivated
and
uninterrupted
to completely
satisfy
the
self.

In
 this
 statement,
 Śrī
 Sūta
 Gosvāmī
 answers
 the
 first
 question
 of
 the sages
of
Naimiṣāraṇya.
The
sages
asked
him
to
summarize
the
whole
range of
 revealed
 scriptures
 and
 present
 the
 most
 essential
 part
 so
 that
 fallen people
or
the
people
in
general
might
easily
take
it
up.
The
Vedas
prescribe two
 different
 types
 of
 occupation
 for
 the
 human
 being.
 One
 is
 called
 the pravṛtti-mārga,
or
the
path
of
sense
enjoyment,
and
the
other
is
called
the nivṛtti-mārga,
or
the
path
of
renunciation.
The
path
of
enjoyment
is
inferior, and
 the
 path
 of
 sacrifice
 for
 the
 supreme
 cause
 is
 superior.
 The
 material existence
 of
 the
 living
 being
 is
 a
 diseased
 condition
 of
 actual
 life.
 Actual life
 is
 spiritual
 existence,
 or
 brahma-bhūta
 [SB
 4.30.20]
 existence,
 where life
 is
 eternal,
 blissful
 and
 full
 of
 knowledge.
 Material
 existence
 is temporary,
illusory
and
full
of
miseries.
There
is
no
happiness
at
all.
There is
just
the
futile
attempt
to
get
rid
of
the
miseries,
and
temporary
cessation of
 misery
 is
 falsely
 called
 happiness.
 Therefore,
 the
 path
 of
 progressive material
enjoyment,
which
is
temporary,
miserable
and
illusory,
is
inferior. But
 devotional
 service
 to
 the
 Supreme
 Lord,
 which
 leads
 one
 to
 eternal, blissful
 and
 all-cognizant
 life,
 is
 called
 the
 superior
 quality
 of
 occupation. This
 is
 sometimes
 polluted
 when
 mixed
 with
 the
 inferior
 quality.
 For example,
 adoption
 of
 devotional
 service
 for
 material
 gain
 is
 certainly
 an obstruction
 to
 the
 progressive
 path
 of
 renunciation.
 Renunciation
 or abnegation
for
ultimate
good
is
certainly
a
better
occupation
than
enjoyment in
 the
 diseased
 condition
 of
 life.
 Such
 enjoyment
 only
 aggravates
 the symptoms
 of
 disease
 and
 increases
 its
 duration.
 Therefore
 devotional service
to
the
Lord
must
be
pure
in
quality,
i.e.,
without
the
least
desire
for material
 enjoyment.
 One
 should,
 therefore,
 accept
 the
 superior
 quality
 of occupation
 in
 the
 form
 of
 the
 devotional
 service
 of
 the
 Lord
 without
 any tinge
 of
 unnecessary
 desire,
 fruitive
 action
 and
 philosophical
 speculation. This
alone
can
lead
one
to
perpetual
solace
in
His
service. We
 have
 purposely
 denoted
 dharma
 as
 occupation
 because
 the
 root meaning
 of
 the
 word
 dharma
 is
 "that
 which
 sustains
 one's
 existence."
 A living
being's
sustenance
of
existence
is
to
coordinate
his
activities
with
his eternal
relation
with
the
Supreme
Lord
Kṛṣṇa.
Kṛṣṇa
is
the
central
pivot
of living
 beings,
 and
 He
 is
 the
 all-attractive
 living
 entity
 or
 eternal
 form amongst
 all
 other
 living
 beings
 or
 eternal
 forms.
 Each
 and
 every
 living being
has
his
eternal
form
in
the
spiritual
existence,
and
Kṛṣṇa
is
the
eternal attraction
for
all
of
them.
Kṛṣṇa
is
the
complete
whole,
and
everything
else is
His
part
and
parcel.
The
relation
is
one
of
the
servant
and
the
served.
It
is

transcendental
 and
 is
 completely
 distinct
 from
 our
 experience
 in
 material existence.
This
relation
of
servant
and
the
served
is
the
most
congenial
form of
 intimacy.
 One
 can
 realize
 it
 as
 devotional
 service
 progresses.
 Everyone should
 engage
 himself
 in
 that
 transcendental
 loving
 service
 of
 the
 Lord, even
 in
 the
 present
 conditional
 state
 of
 material
 existence.
 That
 will gradually
 give
 one
 the
 clue
 to
 actual
 life
 and
 please
 him
 to
 complete satisfaction. TEXT
7 vāsudeve
bhagavati bhakti-yogaḥ
prayojitaḥ janayaty
āśu
vairāgyaṁ jñānaṁ
ca
yad
ahaitukam SYNONYMS vāsudeve-unto
 Kṛṣṇa;
 bhagavati-unto
 the
 Personality
 of
 Godhead;
 bhaktiyogaḥ-contact
 of
 devotional
 service;
 prayojitaḥ-being
 applied;
 janayatidoes
 produce;
 āśu-very
 soon;
 vairāgyam-detachment;
 jñānam-knowledge; ca-and;
yat-that
which;
ahaitukam-causeless.

By
rendering
devotional
service
unto
the
Personality
of
Godhead, Śrī
Kṛṣṇa,
one
immediately
acquires
causeless
knowledge
and detachment
from
the
world.

Those
who
consider
devotional
service
to
the
Supreme
Lord
Śrī
Kṛṣṇa
to be
something
like
material
emotional
affairs
may
argue
that
in
the
revealed scriptures,
 sacrifice,
 charity,
 austerity,
 knowledge,
 mystic
 powers
 and similar
 other
 processes
 of
 transcendental
 realization
 are
 recommended. According
to
them,
bhakti,
or
the
devotional
service
of
the
Lord,
is
meant for
those
who
cannot
perform
the
high-grade
activities.
Generally
it
is
said that
the
bhakti
cult
is
meant
for
the
śūdras,
vaiśyas
and
the
less
intelligent woman
class.
But
that
is
not
the
actual
fact.
The
bhakti
cult
is
the
topmost of
 all
 transcendental
 activities,
 and
 therefore
 it
 is
 simultaneously
 sublime

and
easy.
It
is
sublime
for
the
pure
devotees
who
are
serious
about
getting in
contact
with
the
Supreme
Lord,
and
it
is
easy
for
the
neophytes
who
are just
 on
 the
 threshold
 of
 the
 house
 of
 bhakti.
 To
 achieve
 the
 contact
 of
 the Supreme
Personality
of
Godhead
Śrī
Kṛṣṇa
is
a
great
science,
and
it
is
open for
all
living
beings,
including
the
śūdras,
vaiśyas,
women
and
even
those lower
than
the
lowborn
śūdras,
so
what
to
speak
of
the
high-class
men
like the
 qualified
brāhmaṇas
 and
 the
 great
 self-realized
 kings.
 The
 other
 highgrade
 activities
 designated
 as
 sacrifice,
 charity,
 austerity,
 etc.,
 are
 all corollary
factors
following
the
pure
and
scientific
bhakti
cult. The
 principles
 of
 knowledge
 and
 detachment
 are
 two
 important
 factors on
the
path
of
transcendental
realization.
The
whole
spiritual
process
leads to
perfect
knowledge
of
everything
material
and
spiritual,
and
the
results
of such
 perfect
 knowledge
 are
 that
 one
 becomes
 detached
 from
 material affection
 and
 becomes
 attached
 to
 spiritual
 activities.
 Becoming
 detached from
material
things
does
not
mean
becoming
inert
altogether,
as
men
with a
 poor
 fund
 of
 knowledge
 think.
 Naiṣkarma
 means
 not
 undertaking activities
 that
 will
 produce
 good
 or
 bad
 effects.
 Negation
 does
 not
 mean negation
 of
 the
 positive.
 Negation
 of
 the
 nonessentials
 does
 not
 meant negation
 of
 the
 essential.
 Similarly,
 detachment
 from
 material
 forms
 does not
 mean
 nullifying
 the
 positive
 form.
 The
 bhakti
 cult
 is
 meant
 for realization
 of
 the
 positive
 form.
 When
 the
 positive
 form
 is
 realized,
 the negative
 forms
 are
 automatically
 eliminated.
 Therefore,
 with
 the development
 of
 the
bhakti
 cult,
 with
 the
 application
 of
 positive
 service
 to the
positive
form,
one
naturally
becomes
detached
from
inferior
things,
and he
becomes
attached
to
superior
things.
Similarly,
the
bhakti
cult,
being
the supermost
 occupation
 of
 the
 living
 being,
 leads
 him
 out
 of
 material
 sense enjoyment.
 That
 is
 the
 sign
 of
 a
 pure
 devotee.
 He
 is
 not
 a
 fool,
 nor
 is
 he engaged
in
the
inferior
energies,
nor
does
he
have
material
values.
This
is not
 possible
 by
 dry
 reasoning.
 It
 actually
 happens
 by
 the
 grace
 of
 the Almighty.
 In
 conclusion,
 one
 who
 is
 a
 pure
 devotee
 has
 all
 other
 good qualities,
 namely
 knowledge,
 detachment,
 etc.,
 but
 one
 who
 has
 only knowledge
 or
 detachment
 is
 not
 necessarily
 well
 acquainted
 with
 the principles
 of
 the
 bhakti
 cult.
 Bhakti
 is
 the
 supermost
 occupation
 of
 the human
being. TEXT
8

dharmaḥ
svanuṣṭhitaḥ
puṁsāṁ viṣvaksena-kathāsu
yaḥ notpādayed
yadi
ratiṁ śrama
eva
hi
kevalam SYNONYMS dharmaḥ-occupation;
svanuṣṭhitaḥ-executed
in
terms
of
one's
own
position; puṁsām-of
 humankind;
 viṣvaksena-the
 Personality
 of
 Godhead
 (plenary portion);
 kathāsu-in
 the
 message
 of;
 yaḥ-what
 is;
 na-not;
 utpādayet-does produce;
 yadi-if;
 ratim-attraction;
 śramaḥ-useless
 labor;
 eva-only;
 hicertainly;
kevalam-entirely.

The
occupational
activities
a
man
performs
according
to
his
own position
are
only
so
much
useless
labor
if
they
do
not
provoke attraction
for
the
message
of
the
Personality
of
Godhead.

There
 are
 different
 occupational
 activities
 in
 terms
 of
 man's
 different conceptions
 of
 life.
 To
 the
 gross
 materialist
 who
 cannot
 see
 anything beyond
 the
 gross
 material
 body,
 there
 is
 nothing
 beyond
 the
 senses. Therefore
 his
 occupational
 activities
 are
 limited
 to
 concentrated
 and extended
 selfishness.
 Concentrated
 selfishness
 centers
 around
 the
 personal body-this
is
generally
seen
amongst
the
lower
animals.
Extended
selfishness is
 manifested
 in
 human
 society
 and
 centers
 around
 the
 family,
 society, community,
nation
and
world
with
a
view
to
gross
bodily
comfort.
Above these
 gross
 materialists
 are
 the
 mental
 speculators
 who
 hover
 aloft
 in
 the mental
 spheres,
 and
 their
 occupational
 duties
 involve
 making
 poetry
 and philosophy
 or
 propagating
 some
 ism
 with
 the
 same
 aim
 of
 selfishness limited
 to
 the
 body
 and
 the
 mind.
 But
 above
 the
 body
 and
 mind
 is
 the dormant
spirit
soul
whose
absence
from
the
body
makes
the
whole
range
of bodily
and
mental
selfishness
completely
null
and
void.
But
less
intelligent people
have
no
information
of
the
needs
of
the
spirit
soul. Because
 foolish
 people
 have
 no
 information
 of
 the
 soul
 and
 how
 it
 is beyond
 the
 purview
 of
 the
 body
 and
 mind,
 they
 are
 not
 satisfied
 in
 the performance
of
their
occupational
duties.
The
question
of
the
satisfaction
of

the
self
is
raised
herein.
The
self
is
beyond
the
gross
body
and
subtle
mind. He
is
the
potent
active
principle
of
the
body
and
mind.
Without
knowing
the need
of
the
dormant
soul,
one
cannot
be
happy
simply
with
emolument
of the
 body
 and
 mind.
 The
 body
 and
 the
 mind
 are
 but
 superfluous
 outer coverings
of
the
spirit
soul.
The
spirit
soul's
needs
must
be
fulfilled.
Simply by
 cleansing
 the
 cage
 of
 the
 bird,
 one
 does
 not
 satisfy
 the
 bird.
 One
 must actually
know
the
needs
of
the
bird
himself. The
 need
 of
 the
 spirit
 soul
 is
 that
 he
 wants
 to
 get
 out
 of
 the
 limited sphere
of
material
bondage
and
fulfill
his
desire
for
complete
freedom.
He wants
to
get
out
of
the
covered
walls
of
the
greater
universe.
He
wants
to see
the
free
light
and
the
spirit.
That
complete
freedom
is
achieved
when
he meets
the
complete
spirit,
the
Personality
of
Godhead.
There
is
a
dormant affection
for
God
within
everyone;
spiritual
existence
is
manifested
through the
 gross
 body
 and
 mind
 in
 the
 form
 of
 perverted
 affection
 for
 gross
 and subtle
 matter.
 Therefore
 we
 have
 to
 engage
 ourselves
 in
 occupational engagements
that
will
evoke
our
divine
consciousness.
This
is
possible
only by
hearing
and
chanting
the
divine
activities
of
the
Supreme
Lord,
and
any occupational
 activity
 which
 does
 not
 help
 one
 to
 achieve
 attachment
 for hearing
and
chanting
the
transcendental
message
of
Godhead
is
said
herein to
 be
 simply
 a
 waste
 of
 time.
 This
 is
 because
 other
 occupational
 duties (whatever
ism
they
may
belong
to)
cannot
give
liberation
to
the
soul.
Even the
 activities
 of
 the
 salvationists
 are
 considered
 to
 be
 useless
 because
 of their
 failure
 to
 pick
 up
 the
 fountainhead
 of
 all
 liberties.
 The
 gross materialist
can
practically
see
that
his
material
gain
is
limited
only
to
time and
 space,
 either
 in
 this
 world
 or
 in
 the
 other.
 Even
 if
 he
 goes
 up
 to
 the Svargaloka,
 he
 will
 find
 no
 permanent
 abode
 for
 his
 hankering
 soul.
 The hankering
soul
must
be
satisfied
by
the
perfect
scientific
process
of
perfect devotional
service. TEXT
9 dharmasya
hy
āpavargyasya nārtho
'rthāyopakalpate nārthasya
dharmaikāntasya kāmo
lābhāya
hi
smṛtaḥ SYNONYMS

dharmasya-occupational
 engagement;
 hi-certainly;
 āpavargyasya-ultimate liberation;
 na-not;
 arthaḥ-end;
 arthāya-for
 material
 gain;
 upakalpate-is meant
 for;
 na-neither;
 arthasya-of
 material
 gain;
 dharma-eka-antasya-for one
 who
 is
 engaged
 in
 the
 ultimate
 occupational
 service;
 kāmaḥ-sense gratification;
lābhāya-attainment
 of;
hi-exactly;
smṛtaḥ-is
 described
 by
 the great
sages.

All
occupational
engagements
are
certainly
meant
for
ultimate liberation.
They
should
never
be
performed
for
material
gain. Furthermore,
according
to
sages,
one
who
is
engaged
in
the
ultimate occupational
service
should
never
use
material
gain
to
cultivate
sense gratification.

We
 have
 already
 discussed
 that
 pure
 devotional
 service
 to
 the
 Lord
 is automatically
followed
by
perfect
knowledge
and
detachment
from
material existence.
 But
 there
 are
 others
 who
 consider
 that
 all
 kinds
 of
 different occupational
 engagements,
 including
 those
 of
 religion,
 are
 meant
 for material
gain.
The
general
tendency
of
any
ordinary
man
in
any
part
of
the world
is
to
gain
some
material
profit
in
exchange
for
religious
or
any
other occupational
service.
Even
in
the
Vedic
literatures,
for
all
sorts
of
religious performances
an
allurement
of
material
gain
is
offered,
and
most
people
are attracted
by
such
allurements
or
blessings
of
religiosity.
Why
are
such
socalled
men
of
religion
allured
by
material
gain?
Because
material
gain
can enable
 one
 to
 fulfill
 desires,
 which
 in
 turn
 satisfy
 sense
 gratification.
 This cycle
 of
 occupational
 engagements
 includes
 so-called
 religiosity
 followed by
material
gain
and
material
gain
followed
by
fulfillment
of
desires.
Sense gratification
 is
 the
 general
 way
 for
 all
 sorts
 of
 fully
 occupied
 men.
 But
 in the
 statement
 of
 Sūta
 Gosvāmī,
 as
 per
 the
 verdict
 of
 the
 ŚrīmadBhāgavatam,
this
is
nullified
by
the
present
śloka. One
 should
 not
 engage
 himself
 in
 any
 sort
 of
 occupational
 service
 for material
 gain
 only.
 Nor
 should
 material
 gain
 be
 utilized
 for
 sense gratification.
How
material
gain
should
be
utilized
is
described
as
follows. TEXT
10

kāmasya
nendriya-prītir lābho
jīveta
yāvatā jīvasya
tattva-jijñāsā nārtho
yaś
ceha
karmabhiḥ SYNONYMS kāmasya-of
desires;
na-not;
indriya-senses;
prītiḥ-satisfaction;
lābhaḥ-gain; jīveta-self-preservation;
 yāvatā-so
 much
 so;
 jīvasya-of
 the
 living
 being; tattva-the
Absolute
Truth;
jijñāsā-inquiries;
na-not;
arthaḥ-end;
yaḥ
ca
ihawhatsoever
else;
karmabhiḥ-by
occupational
activities.

Life's
desires
should
never
be
directed
toward
sense
gratification. One
should
desire
only
a
healthy
life,
or
self-preservation,
since
a human
being
is
meant
for
inquiry
about
the
Absolute
Truth.
Nothing else
should
be
the
goal
of
one's
works.

The
 completely
 bewildered
 material
 civilization
 is
 wrongly
 directed towards
the
fulfillment
of
desires
in
sense
gratification.
In
such
civilization, in
 all
 spheres
 of
 life,
 the
 ultimate
 end
 is
 sense
 gratification.
 In
 politics, social
 service,
 altruism,
 philanthropy
 and
 ultimately
 in
 religion
 or
 even
 in salvation,
 the
 very
 same
 tint
 of
 sense
 gratification
 is
 ever-increasingly predominant.
In
the
political
field
the
leaders
of
men
fight
with
one
another to
 fulfill
 their
 personal
 sense
 gratification.
 The
 voters
 adore
 the
 so-called leaders
 only
 when
 they
 promise
 sense
 gratification.
 As
 soon
 as
 the
 voters are
 dissatisfied
 in
 their
 own
 sense
 satisfaction,
 they
 dethrone
 the
 leaders, The
leaders
must
always
disappoint
the
voters
by
not
satisfying
their
senses. The
 same
 is
 applicable
 in
 all
 other
 fields;
 no
 one
 is
 serious
 about
 the problems
 of
 life.
 Even
 those
 who
 are
 on
 the
 path
 of
 salvation
 desire
 to become
one
with
the
Absolute
Truth
and
desire
to
commit
spiritual
suicide for
sense
gratification.
But
the
Bhāgavatam
says
that
one
should
not
live
for sense
gratification.
One
should
satisfy
the
senses
only
insomuch
as
required for
 self-preservation,
 and
 not
 for
 sense
 gratification.
 Because
 the
 body
 is made
 of
 senses,
 which
 also
 require
 a
 certain
 amount
 of
 satisfaction,
 there are
regulative
directions
for
satisfaction
of
such
senses.
But
the
senses
are

not
 meant
 for
 unrestricted
 enjoyment.
 For
 example,
 marriage
 or
 the combination
of
a
man
with
a
woman
is
necessary
for
progeny,
but
it
is
not meant
 for
 sense
 enjoyment.
 In
 the
 absence
 of
 voluntary
 restraint,
 there
 is propaganda
 for
 family
 planning,
 but
 foolish
 men
 do
 not
 know
 that
 family planning
 is
 automatically
 executed
 as
 soon
 as
 there
 is
 search
 after
 the Absolute
 Truth.
 Seekers
 of
 the
 Absolute
 Truth
 are
 never
 allured
 by unnecessary
engagements
in
sense
gratification
because
the
serious
students seeking
 the
 Absolute
 Truth
 are
 always
 overwhelmed
 with
 the
 work
 of researching
 the
 Truth.
 In
 every
 sphere
 of
 life,
 therefore,
 the
 ultimate
 end must
be
seeking
after
the
Absolute
Truth,
and
that
sort
of
engagement
will make
 one
 happy
 because
 he
 will
 be
 less
 engaged
 in
 varieties
 of
 sense gratification.
And
what
that
Absolute
Truth
is
is
explained
as
follows. TEXT
11 vadanti
tat
tattva-vidas tattvaṁ
yaj
jñānam
advayam brahmeti
paramātmeti bhagavān
iti
śabdyate SYNONYMS vadanti-they
 say;
 tat-that;
 tattva-vidaḥ-the
 learned
 souls;
 tattvam-the Absolute
Truth;
yat-which;
jñānam-knowledge;
advayam-nondual;
 brahma iti-known
as
Brahman;
paramātmā
iti-known
as
Paramātmā;
bhagavān
 itiknown
as
Bhagavān;
śabdyate-it
so
sounded.

Learned
transcendentalists
who
know
the
Absolute
Truth
call
this nondual
substance
Brahman,
Paramātmā
or
Bhagavān.

The
Absolute
Truth
is
both
subject
and
object,
and
there
is
no
qualitative difference
 there.
 Therefore,
 Brahman,
 Paramātmā
 and
 Bhagavān
 are qualitatively
 one
 and
 the
 same.
 The
 same
 substance
 is
 realized
 as impersonal
 Brahman
 by
 the
 students
 of
 the
 Upaniṣads,
 as
 localized Paramātmā
 by
 the
 Hiraṇyagarbhas
 or
 the
 yogīs,
 and
 as
 Bhagavān
 by
 the

devotees.
In
other
words,
Bhagavān,
or
the
Personality
of
Godhead,
is
the last
word
of
the
Absolute
Truth.
Paramātmā
is
the
partial
representation
of the
 Personality
 of
 Godhead,
 and
 impersonal
 Brahman
 is
 the
 glowing effulgence
of
the
Personality
of
Godhead,
as
the
sun
rays
are
to
the
sun-god. Less
intelligent
students
of
either
of
the
above
schools
sometimes
argue
in favor
of
their
own
respective
realization,
but
those
who
are
perfect
seers
of the
 Absolute
 Truth
 know
 well
 that
 the
 above
 three
 features
 of
 the
 one Absolute
Truth
are
different
perspective
views
seen
from
different
angles
of vision. As
 it
 is
 explained
 in
 the
 first
 śloka
 of
 the
 First
 Chapter
 of
 the Bhāgavatam,
the
Supreme
Truth
is
self-sufficient,
cognizant
and
free
from the
illusion
of
relativity.
In
the
relative
world
the
knower
is
different
from the
 known,
 but
 in
 the
 Absolute
 Truth
 both
 the
 knower
 and
 the
 known
 are one
and
the
same
thing.
In
the
relative
world
the
knower
is
the
living
spirit or
 superior
 energy,
 whereas
 the
 known
 is
 inert
 matter
 or
 inferior
 energy. Therefore,
there
is
a
duality
of
inferior
and
superior
energy,
whereas
in
the absolute
 realm
 both
 the
 knower
 and
 the
 known
 are
 of
 the
 same
 superior energy.
There
are
three
kinds
of
energies
of
the
supreme
energetic.
There
is no
difference
between
the
energy
and
energetic,
but
there
is
a
difference
of quality
 of
 energies.
 The
 absolute
 realm
 and
 the
 living
 entities
 are
 of
 the same
superior
energy,
but
the
material
world
is
inferior
energy.
The
living being
in
contact
with
the
inferior
energy
is
illusioned,
thinking
he
belongs to
 the
 inferior
 energy.
 Therefore
 there
 is
 the
 sense
 of
 relativity
 in
 the material
world.
In
the
Absolute
there
is
no
such
sense
of
difference
between the
knower
and
the
known,
and
therefore
everything
there
is
absolute. TEXT
12 tac
chraddadhānā
munayo jñāna-vairāgya-yuktayā paśyanty
ātmani
cātmānaṁ bhaktyā
śruta-gṛhītayā SYNONYMS tat-that;
 śraddadhānāḥ-seriously
 inquisitive;
 munayaḥ-sages;
 jñānaknowledge;
 vairāgya-detachment;
 yuktayā-well
 equipped
 with;
 paśyanti-

see;
 ātmani-within
 himself;
 ca-and;
 ātmānam-the
 Paramātmā;
 bhaktyā-in devotional
service;
śruta-the
Vedas;
gṛhītayā-well
received.

The
seriously
inquisitive
student
or
sage,
well
equipped
with knowledge
and
detachment,
realizes
that
Absolute
Truth
by
rendering devotional
service
in
terms
of
what
he
has
heard
from
the
Vedāntaśruti.

The
 Absolute
 Truth
 is
 realized
 in
 full
 by
 the
 process
 of
 devotional service
 to
 the
 Lord,
 Vāsudeva,
 or
 the
 Personality
 of
 Godhead,
 who
 is
 the full-fledged
 Absolute
 Truth.
 Brahman
 is
 His
 transcendental
 bodily effulgence,
and
Paramātmā
is
His
partial
representation.
As
such,
Brahman or
Paramātmā
realization
of
the
Absolute
Truth
is
but
a
partial
realization. There
 are
 four
 different
 types
 of
 human
 beings-the
karmīs,
 the
jñānīs,
 the yogīs
 and
 the
 devotees.
 The
 karmīs
 are
 materialistic,
 whereas
 the
 other three
 are
 transcendental.
 The
 first-class
 transcendentalists
 are
 the
 devotees who
have
realized
the
Supreme
Person.
The
second-class
transcendentalists are
 those
 who
 have
 partially
 realized
 the
 plenary
 portion
 of
 the
 absolute person.
 And
 the
 third-class
 transcendentalists
 are
 those
 who
 have
 barely realized
 the
 spiritual
 focus
 of
 the
 absolute
 person.
 As
 stated
 in
 the Bhagavad-gītā
 and
 other
 Vedic
 literatures,
 the
 Supreme
 Person
 is
 realized by
devotional
service,
which
is
backed
by
full
knowledge
and
detachment from
 material
 association.
 We
 have
 already
 discussed
 the
 point
 that devotional
service
is
followed
by
knowledge
and
detachment
from
material association.
 As
 Brahman
 and
 Paramātmā
 realization
 are
 imperfect realizations
of
the
Absolute
Truth,
so
the
means
of
realizing
Brahman
and Paramātmā,
 i.e.,
 the
 paths
 of
jñāna
 and
yoga,
 are
 also
 imperfect
 means
 of realizing
 the
 Absolute
 Truth.
 Devotional
 service,
 which
 is
 based
 on
 the foreground
 of
 full
 knowledge
 combined
 with
 detachment
 from
 material association
and
which
is
fixed
by
the
aural
reception
of
the
Vedānta-śruti,
is the
 only
 perfect
 method
 by
 which
 the
 seriously
 inquisitive
 student
 can realize
 the
 Absolute
 Truth.
 Devotional
 service
 is
 not,
 therefore,
 meant
 for the
 less
 intelligent
 class
 of
 transcendentalist.
 There
 are
 three
 classes
 of devotees,
namely
first,
second,
and
third
class.
The
third-class
devotees,
or the
neophytes,
who
have
no
knowledge
and
are
not
detached
from
material

association,
 but
 who
 are
 simply
 attracted
 by
 the
 preliminary
 process
 of worshiping
 the
 Deity
 in
 the
 temple,
 are
 called
 material
 devotees.
 Material devotees
 are
 more
 attached
 to
 material
 benefit
 than
 transcendental
 profit. Therefore,
one
has
to
make
definite
progress
from
the
position
of
material devotional
 service
 to
 the
 second-class
 devotional
 position.
 In
 the
 secondclass
 position,
 the
 devotee
 can
 see
 four
 principles
 in
 the
 devotional
 line, namely
 the
 Personality
 of
 Godhead,
 His
 devotees,
 the
 ignorant
 and
 the envious.
 One
 has
 to
 raise
 himself
 at
 least
 to
 the
 stage
 of
 a
 second-class devotee
and
thus
become
eligible
to
know
the
Absolute
Truth. A
 third-class
 devotee,
 therefore,
 has
 to
 receive
 the
 instructions
 of devotional
service
from
the
authoritative
sources
of
Bhāgavata.
The
number one
 Bhāgavata
 is
 the
 established
 personality
 of
 devotee,
 and
 the
 other Bhāgavatam
is
the
message
of
Godhead.
The
third-class
devotee
therefore has
to
go
to
the
personality
of
devotee
in
order
to
learn
the
instructions
of devotional
service.
Such
a
personality
of
devotee
is
not
a
professional
man who
 earns
 his
 livelihood
 by
 the
 business
 of
 Bhāgavatam.
 Such
 a
 devotee must
 be
 a
 representative
 of
 Śukadeva
 Gosvāmī,
 like
 Sūta
 Gosvāmī,
 and must
 preach
 the
 cult
 of
 devotional
 service
 for
 the
 all-around
 benefit
 of
 all people.
 A
 neophyte
 devotee
 has
 very
 little
 taste
 for
 hearing
 from
 the authorities.
 Such
 a
 neophyte
 devotee
 makes
 a
 show
 of
 hearing
 from
 the professional
man
to
satisfy
his
senses.
This
sort
of
hearing
and
chanting
has spoiled
 the
 whole
 thing,
 so
 one
 should
 be
 very
 careful
 about
 the
 faulty process.
The
holy
messages
of
Godhead,
as
inculcated
in
the
Bhagavad-gītā or
in
the
Śrīmad-Bhāgavatam,
are
undoubtedly
transcendental
subjects,
but even
though
they
are
so,
such
transcendental
matters
are
not
to
be
received from
 the
 professional
 man,
 who
 spoils
 them
 as
 the
 serpent
 spoils
 milk simply
by
the
touch
of
his
tongue. A
 sincere
 devotee
 must,
 therefore,
 be
 prepared
 to
 hear
 the
 Vedic literature
 like
 the
 Upaniṣads,
 Vedānta
 and
 other
 literatures
 left
 by
 the previous
 authorities
 or
 Gosvāmīs,
 for
 the
 benefit
 of
 his
 progress.
 Without hearing
 such
 literatures,
 one
 cannot
 make
 actual
 progress.
 And
 without hearing
 and
 following
 the
 instructions,
 the
 show
 of
 devotional
 service becomes
 worthless
 and
 therefore
 a
 sort
 of
 disturbance
 in
 the
 path
 of devotional
 service.
 Unless,
 therefore,
 devotional
 service
 is
 established
 on the
 principles
 of
 śruti,
 smṛti,
 purāṇa
 or
 pañcarātra
 authorities,
 the
 makeshow
 of
 devotional
 service
 should
 at
 once
 be
 rejected.
 An
 unauthorized devotee
 should
 never
 be
 recognized
 as
 a
 pure
 devotee.
 By
 assimilation
 of

such
 messages
 from
 the
 Vedic
 literatures,
 one
 can
 see
 the
 all-pervading localized
 aspect
 of
 the
 Personality
 of
 Godhead
 within
 his
 own
 self constantly.
This
is
called
samādhi. TEXT
13 ataḥ
pumbhir
dvija-śreṣṭhā varṇāśrama-vibhāgaśaḥ svanuṣṭhitasya
dharmasya saṁsiddhir
hari-toṣaṇam SYNONYMS ataḥ-so;
 pumbhiḥ-by
 the
 human
 being;
 dvija-śreṣṭhāḥ-O
 best
 among
 the twiceborn;
 varṇa-āśrama-the
 institution
 of
 four
 castes
 and
 four
 orders
 of life;
vibhāgaśaḥ-by
the
division
of;
svanuṣṭhitasya-of
one's
own
prescribed duties;
 dharmasya-occupational;
 saṁsiddhiḥ-the
 highest
 perfection;
 harithe
Personality
of
Godhead;
toṣaṇam-pleasing.

O
best
among
the
twice-born,
it
is
therefore
concluded
that
the highest
perfection
one
can
achieve
by
discharging
the
duties
prescribed for
one's
own
occupation
according
to
caste
divisions
and
orders
of
life is
to
please
the
Personality
of
Godhead.

Human
 society
 all
 over
 the
 world
 is
 divided
 into
 four
 castes
 and
 four orders
of
life.
The
four
castes
are
the
intelligent
caste,
the
martial
caste,
the productive
caste
and
the
laborer
caste.
These
castes
are
classified
in
terms of
one's
work
and
qualification
and
not
by
birth.
Then
again
there
are
four orders
of
life,
namely
the
student
life,
the
householder's
life,
the
retired
and the
devotional
life.
In
the
best
interest
of
human
society
there
must
be
such divisions
of
life,
otherwise
no
social
institution
can
grow
in
a
healthy
state. And
in
each
and
every
one
of
the
abovementioned
divisions
of
life,
the
aim must
be
to
please
the
supreme
authority
of
the
Personality
of
Godhead.
This institutional
 function
 of
 human
 society
 is
 known
 as
 the
 system
 of varṇāśrama-dharma,
 which
 is
 quite
 natural
 for
 the
 civilized
 life.
 The

varṇāśrama
institution
is
constructed
to
enable
one
to
realize
the
Absolute Truth.
It
is
not
for
artificial
domination
of
one
division
over
another.
When the
aim
of
life,
i.e.,
realization
of
the
Absolute
Truth,
is
missed
by
too
much attachment
 for
 indriya-prīti,
 or
 sense
 gratification,
 as
 already
 discussed hereinbefore,
the
institution
of
the
varṇāśrama
is
utilized
by
selfish
men
to pose
 an
 artificial
 predominance
 over
 the
 weaker
 section.
 In
 the
 Kali-yuga, or
in
the
age
of
quarrel,
this
artificial
predominance
is
already
current,
but the
saner
section
of
the
people
know
it
well
that
the
divisions
of
castes
and orders
 of
 life
 are
 meant
 for
 smooth
 social
 intercourse
 and
 high-thinking self-realization
and
not
for
any
other
purpose. Herein
the
statement
of
Bhāgavatam
is
that
the
highest
aim
of
life
or
the highest
 perfection
 of
 the
 institution
 of
 the
 varṇāśrama-dharma
 is
 to cooperate
 jointly
 for
 the
 satisfaction
 of
 the
 Supreme
 Lord.
 This
 is
 also confirmed
in
the
Bhagavad-gītā
(4.13). TEXT
14 tasmād
ekena
manasā bhagavān
sātvatāṁ
patiḥ śrotavyaḥ
kīrtitavyaś
ca dhyeyaḥ
pūjyaś
ca
nityadā SYNONYMS tasmāt-therefore;
ekena-by
 one;
 manasā-attention
 of
 the
 mind;
 bhagavānthe
 Personality
 of
 Godhead;
 sātvatām-of
 the
 devotees;
 patiḥ-protector; śrotavyaḥ-is
to
be
heard;
kīrtitavyaḥ-to
be
glorified;
ca-and;
dhyeyaḥ-to
 be remembered;
pūjyaḥ-to
be
worshiped;
ca-and;
nityadā-constantly.

Therefore,
with
one-pointed
attention,
one
should
constantly
hear about,
glorify,
remember
and
worship
the
Personality
of
Godhead,
who is
the
protector
of
the
devotees.

If
realization
of
the
Absolute
Truth
is
the
ultimate
aim
of
life,
it
must
be carried
 out
 by
 all
 means.
 In
 any
 one
 of
 the
 above-mentioned
 castes
 and

orders
of
life,
the
four
processes,
namely
glorifying,
hearing,
remembering and
worshiping,
are
general
occupations.
Without
these
principles
of
life,
no one
 can
 exist.
 Activities
 of
 the
 living
 being
 involve
 engagements
 in
 these four
different
principles
of
life.
Especially
in
modern
society,
all
activities are
 more
 or
 less
 dependent
 on
 hearing
 and
 glorifying.
 Any
 man
 from
 any social
 status
 becomes
 a
 well-known
 man
 in
 human
 society
 within
 a
 very short
time
if
he
is
simply
glorified
truly
or
falsely
in
the
daily
newspapers. Sometimes
 political
 leaders
 of
 a
 particular
 party
 are
 also
 advertised
 by newspaper
 propaganda,
 and
 by
 such
 a
 method
 of
 glorification
 an insignificant
 man
 becomes
 an
 important
 man-within
 no
 time.
 But
 such propaganda
 by
 false
 glorification
 of
 an
 unqualified
 person
 cannot
 bring about
any
good,
either
for
the
particular
man
or
for
the
society.
There
may be
 some
 temporary
 reactions
 to
 such
 propaganda,
 but
 there
 are
 no permanent
effects.
Therefore
such
activities
are
a
waste
of
time.
The
actual object
 of
 glorification
 is
 the
 Supreme
 Personality
 of
 Godhead,
 who
 has created
 everything
 manifested
 before
 us.
 We
 have
 broadly
 discussed
 this fact
 from
 the
 beginning
 of
 the
 "janmādy
 asya"
 [SB
 1.1.1]
 śloka
 of
 this Bhāgavatam.
The
tendency
to
glorify
others
or
hear
others
must
be
turned to
 the
 real
 object
 of
 glorification-the
 Supreme
 Being.
 And
 that
 will
 bring happiness. TEXT
15 yad-anudhyāsinā
yuktāḥ karma-granthi-nibandhanam chindanti
kovidās
tasya ko
na
kuryāt
kathā-ratim SYNONYMS yat-which;
 anudhyā-remembrance;
 asinā-sword;
 yuktāḥ-being
 equipped with;
 karma-reactionary
 work;
 granthi-knot;
 nibandhanam-interknit; chindanti-cut;
kovidāḥ-intelligent;
tasya-His;
kaḥ-who;
na-not;
kuryāt-shall do;
kathā-messages;
ratim-attention.

With
sword
in
hand,
intelligent
men
cut
through
the
binding
knots of
reactionary
work
[karma]
by
remembering
the
Personality
of Godhead.
Therefore,
who
will
not
pay
attention
to
His
message?

The
contact
of
the
spiritual
spark
with
material
elements
creates
a
knot which
 must
 be
 cut
 if
 one
 wants
 to
 be
 liberated
 from
 the
 actions
 and reactions
 of
 fruitive
 work.
 Liberation
 means
 freedom
 from
 the
 cycle
 of reactionary
 work.
 This
 liberation
 automatically
 follows
 for
 one
 who constantly
 remembers
 the
 transcendental
 pastimes
 of
 the
 Personality
 of Godhead.
 This
 is
 because
 all
 the
 activities
 of
 the
 Supreme
 Lord
 (His
 līlā) are
 transcendental
 to
 the
 modes
 of
 the
 material
 energy.
 They
 are
 allattractive
 spiritual
 activities,
 and
 therefore
 constant
 association
 with
 the spiritual
 activities
 of
 the
 Supreme
 Lord
 gradually
 spiritualizes
 the conditioned
soul
and
ultimately
severs
the
knot
of
material
bondage. Liberation
 from
 material
 bondage
 is,
 therefore,
 a
 by-product
 of devotional
 service.
 Attainment
 of
 spiritual
 knowledge
 is
 not
 sufficient
 to insure
 liberation.
 Such
 knowledge
 must
 be
 overcoated
 with
 devotional service
so
that
ultimately
the
devotional
service
alone
predominates.
Then liberation
 is
 made
 possible.
 Even
 the
 reactionary
 work
 of
 the
 fruitive workers
 can
 lead
 one
 to
 liberation
 when
 it
 is
 overcoated
 with
 devotional service.
 Karma
 overcoated
 with
 devotional
 service
 is
 called
 karma-yoga. Similarly,
empirical
knowledge
overcoated
with
devotional
service
is
called jñāna-yoga.
But
pure
bhakti-yoga
is
independent
of
such
karma
 and
jñāna because
 it
 alone
 can
 not
 only
 endow
 one
 with
 liberation
 from
 conditional life
but
also
award
one
the
transcendental
loving
service
of
the
Lord. Therefore,
any
sensible
man
who
is
above
the
average
man
with
a
poor fund
 of
 knowledge
 must
 constantly
 remember
 the
 Personality
 of
 Godhead by
 hearing
 about
 Him,
 by
 glorifying
 Him,
 by
 remembering
 Him
 and
 by worshiping
 Him
 always,
 without
 cessation.
 That
 is
 the
 perfect
 way
 of devotional
 service.
 The
 Gosvāmīs
 of
 Vṛndāvana,
 who
 were
 authorized
 by Śrī
 Caitanya
 Mahāprabhu
 to
 preach
 the
 bhakti
 cult,
 rigidly
 followed
 this rule
and
made
immense
literatures
of
transcendental
science
for
our
benefit. They
have
chalked
out
ways
for
all
classes
of
men
in
terms
of
the
different castes
 and
 orders
 of
 life
 in
 pursuance
 of
 the
 teachings
 of
 ŚrīmadBhāgavatam
and
similar
other
authoritative
scriptures.

TEXT
16 śuśrūṣoḥ
śraddadhānasya vāsudeva-kathā-ruciḥ syān
mahat-sevayā
viprāḥ puṇya-tīrtha-niṣevaṇāt SYNONYMS śuśrūṣoḥ-one
 who
 is
 engaged
 in
 hearing;
 śraddadhānasya-with
 care
 and attention;
 vāsudeva-in
 respect
 to
 Vāsudeva;
 kathā-the
 message;
 ruciḥaffinity;
 syāt-is
 made
 possible;
 mahat-sevayā-by
 service
 rendered
 to
 pure devotees;
viprāḥ-O
 twice-born;
puṇya-tīrtha-those
 who
 are
 cleansed
 of
 all vice;
niṣevaṇāt-by
service.

O
twice-born
sages,
by
serving
those
devotees
who
are
completely freed
from
all
vice,
great
service
is
done.
By
such
service,
one
gains affinity
for
hearing
the
messages
of
Vāsudeva.

The
conditioned
life
of
a
living
being
is
caused
by
his
revolting
against the
Lord.
There
are
men
called
deva,
or
godly
living
beings,
and
there
are men
called
asuras,
or
demons,
who
are
against
the
authority
of
the
Supreme Lord.
 In
 the
 Bhagavad-gītā
 (Sixteenth
 Chapter)
 a
 vivid
 description
 of
 the asuras
 is
 given
 in
 which
 it
 is
 said
 that
 the
 asuras
 are
 put
 into
 lower
 and lower
 states
 of
 ignorance
 life
 after
 life
 and
 so
 sink
 to
 the
 lower
 animal forms
 and
 have
 no
 information
 of
 the
 Absolute
 Truth,
 the
 Personality
 of Godhead.
These
asuras
are
gradually
rectified
to
God
consciousness
by
the mercy
 of
 the
 Lord's
 liberated
 servitors
 in
 different
 countries
 according
 to the
supreme
will.
Such
devotees
of
God
are
very
confidential
associates
of the
Lord,
and
when
they
come
to
save
human
society
from
the
dangers
of godlessness,
 they
 are
 known
 as
 the
 powerful
 incarnations
 of
 the
 Lord,
 as sons
of
the
Lord,
as
servants
of
the
Lord
or
as
associates
of
the
Lord.
But none
 of
 them
 falsely
 claim
 to
 be
 God
 themselves.
 This
 is
 a
 blasphemy declared
 by
 the
 asuras,
 and
 the
 demoniac
 followers
 of
 such
 asuras
 also accept
pretenders
as
God
or
His
incarnation.
In
the
revealed
scriptures
there

is
definite
information
of
the
incarnation
of
God.
No
one
should
be
accepted as
 God
 or
 an
 incarnation
 of
 God
 unless
 he
 is
 confirmed
 by
 the
 revealed scriptures. The
 servants
 of
 God
 are
 to
 be
 respected
 as
 God
 by
 the
 devotees
 who actually
 want
 to
 go
 back
 to
 Godhead.
 Such
 servants
 of
 God
 are
 called mahātmās,
 or
 tīrthas,
 and
 they
 preach
 according
 to
 particular
 time
 and place.
 The
 servants
 of
 God
 urge
 people
 to
 become
 devotees
 of
 the
 Lord. They
 never
 tolerate
 being
 called
 God.
 Śrī
 Caitanya
 Mahāprabhu
 was
 God Himself
 according
 to
 the
 indication
 of
 the
 revealed
 scriptures,
 but
 He played
 the
 part
 of
 a
 devotee.
 People
 who
 knew
 Him
 to
 be
 God
 addressed Him
 as
 God,
 but
 He
 used
 to
 block
 His
 ears
 with
 His
 hands
 and
 chant
 the name
 of
 Lord
 Viṣṇu.
 He
 strongly
 protested
 against
 being
 called
 God, although
undoubtedly
He
was
God
Himself.
The
Lord
behaves
so
to
warn us
against
unscrupulous
men
who
take
pleasure
in
being
addressed
as
God. The
 servants
 of
 God
 come
 to
 propagate
 God
 consciousness,
 and intelligent
people
should
cooperate
with
them
in
every
respect.
By
serving the
 servant
 of
 God,
 one
 can
 please
 God
 more
 than
 by
 directly
 serving
 the Lord.
The
Lord
is
more
pleased
when
He
sees
that
His
servants
are
properly respected
because
such
servants
risk
everything
for
the
service
of
the
Lord and
so
are
very
dear
to
the
Lord.
The
Lord
declares
in
the
Bhagavad-gītā (18.69)
 that
 no
 one
 is
 dearer
 to
 Him
 than
 one
 who
 risks
 everything
 to preach
His
glory.
By
serving
the
servants
of
the
Lord,
one
gradually
gets
the quality
of
such
servants,
and
thus
one
becomes
qualified
to
hear
the
glories of
 God.
 The
 eagerness
 to
 hear
 about
 God
 is
 the
 first
 qualification
 of
 a devotee
eligible
for
entering
the
kingdom
of
God. TEXT
17 śṛṇvatāṁ
sva-kathāḥ
kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ hṛdy
antaḥ
stho
hy
abhadrāṇi vidhunoti
suhṛt
satām SYNONYMS śṛṇvatām-those
who
have
developed
the
urge
to
hear
the
message
of;
svakathāḥ-His
own
words;
kṛṣṇaḥ-the
Personality
of
Godhead;
puṇya-virtues;

śravaṇa-hearing;
kīrtanaḥ-chanting;
hṛdi
antaḥ
sthaḥ-within
one's
heart;
hicertainly;
 abhadrāṇi-desire
 to
 enjoy
 matter;
 vidhunoti-cleanses;
 suhṛtbenefactor;
satām-of
the
truthful.

Śrī
Kṛṣṇa,
the
Personality
of
Godhead,
who
is
the
Paramātmā [Supersoul]
in
everyone's
heart
and
the
benefactor
of
the
truthful devotee,
cleanses
desire
for
material
enjoyment
from
the
heart
of
the devotee
who
has
developed
the
urge
to
hear
His
messages,
which
are
in themselves
virtuous
when
properly
heard
and
chanted.

Messages
of
the
Personality
of
Godhead
Śrī
Kṛṣṇa
are
nondifferent
from Him.
Whenever,
therefore,
offenseless
hearing
and
glorification
of
God
are undertaken,
 it
 is
 to
 be
 understood
 that
 Lord
 Kṛṣṇa
 is
 present
 there
 in
 the form
of
transcendental
sound,
which
is
as
powerful
as
the
Lord
personally. Śrī
Caitanya
Mahāprabhu,
in
His
Śikṣāṣṭaka,
declares
clearly
that
the
holy name
of
the
Lord
has
all
the
potencies
of
the
Lord
and
that
He
has
endowed His
innumerable
names
with
the
same
potency.
There
is
no
rigid
fixture
of time,
and
anyone
can
chant
the
holy
name
with
attention
and
reverence
at his
convenience.
The
Lord
is
so
kind
to
us
that
He
can
be
present
before
us personally
in
the
form
of
transcendental
sound,
but
unfortunately
we
have no
taste
for
hearing
and
glorifying
the
Lord's
name
and
activities.
We
have already
 discussed
 developing
 a
 taste
 for
 hearing
 and
 chanting
 the
 holy sound.
It
is
done
through
the
medium
of
service
to
the
pure
devotee
of
the Lord. The
Lord
is
reciprocally
respondent
to
His
devotees.
When
He
sees
that a
devotee
is
completely
sincere
in
getting
admittance
to
the
transcendental service
of
the
Lord
and
has
thus
become
eager
to
hear
about
Him,
the
Lord acts
from
within
the
devotee
in
such
a
way
that
the
devotee
may
easily
go back
to
Him.
The
Lord
is
more
anxious
to
take
us
back
into
His
kingdom than
we
can
desire.
Most
of
us
do
not
desire
at
all
to
go
back
to
Godhead. Only
a
very
few
men
want
to
go
back
to
Godhead.
But
anyone
who
desires to
go
back
to
Godhead,
Śrī
Kṛṣṇa
helps
in
all
respects. One
cannot
enter
into
the
kingdom
of
God
unless
one
is
perfectly
cleared of
 all
 sins.
 The
 material
 sins
 are
 products
 of
 our
 desires
 to
 lord
 it
 over

material
 nature.
 It
 is
 very
 difficult
 to
 get
 rid
 of
 such
 desires.
 Women
 and wealth
 are
 very
 difficult
 problems
 for
 the
 devotee
 making
 progress
 on
 the path
back
to
Godhead.
Many
stalwarts
in
the
devotional
line
fell
victim
to these
allurements
and
thus
retreated
from
the
path
of
liberation.
But
when one
is
helped
by
the
Lord
Himself,
the
whole
process
becomes
as
easy
as anything
by
the
divine
grace
of
the
Lord. To
 become
 restless
 in
 the
 contact
 of
 women
 and
 wealth
 is
 not
 an astonishment,
 because
 every
 living
 being
 is
 associated
 with
 such
 things from
remote
time,
practically
immemorial,
and
it
takes
time
to
recover
from this
foreign
nature.
But
if
one
is
engaged
in
hearing
the
glories
of
the
Lord, gradually
he
realizes
his
real
position.
By
the
grace
of
God
such
a
devotee gets
sufficient
strength
to
defend
himself
from
the
state
of
disturbances,
and gradually
all
disturbing
elements
are
eliminated
from
his
mind. TEXT
18 naṣṭa-prāyeṣv
abhadreṣu nityaṁ
bhāgavata-sevayā bhagavaty
uttama-śloke bhaktir
bhavati
naiṣṭhikī SYNONYMS naṣṭa-destroyed;
prāyeṣu-almost
 to
 nil;
 abhadreṣu-all
 that
 is
 inauspicious; nityam-regularly;
 bhāgavata-Śrīmad-Bhāgavatam,
 or
 the
 pure
 devotee; sevayā-by
 serving;
 bhagavati-unto
 the
 Personality
 of
 Godhead;
 uttamatranscendental;
 śloke-prayers;
 bhaktiḥ-loving
 service;
 bhavati-comes
 into being;
naiṣṭhikī-irrevocable.

By
regular
attendance
in
classes
on
the
Bhāgavatam
and
by rendering
of
service
to
the
pure
devotee,
all
that
is
troublesome
to
the heart
is
almost
completely
destroyed,
and
loving
service
unto
the Personality
of
Godhead,
who
is
praised
with
transcendental
songs,
is established
as
an
irrevocable
fact.

Here
 is
 the
 remedy
 for
 eliminating
 all
 inauspicious
 things
 within
 the heart
 which
 are
 considered
 to
 be
 obstacles
 in
 the
 path
 of
 self-realization. The
 remedy
 is
 the
 association
 of
 the
 Bhāgavatas.
 There
 are
 two
 types
 of Bhāgavatas,
namely
the
book
Bhāgavata
and
the
devotee
Bhāgavata.
Both the
Bhāgavatas
are
competent
remedies,
and
both
of
them
or
either
of
them can
be
good
enough
to
eliminate
the
obstacles.
A
devotee
Bhāgavata
is
as good
as
the
book
Bhāgavata
because
the
devotee
Bhāgavata
leads
his
life
in terms
of
the
book
Bhāgavata
and
the
book
Bhāgavata
is
full
of
information about
 the
 Personality
 of
 Godhead
 and
 His
 pure
 devotees,
 who
 are
 also Bhāgavatas.
Bhāgavata
book
and
person
are
identical. The
 devotee
 Bhāgavata
 is
 a
 direct
 representative
 of
 Bhagavān,
 the Personality
 of
 Godhead.
 So
 by
 pleasing
 the
 devotee
 Bhāgavata
 one
 can receive
 the
 benefit
 of
 the
 book
 Bhāgavata.
 Human
 reason
 fails
 to understand
how
by
serving
the
devotee
Bhāgavata
or
the
book
Bhāgavata one
gets
gradual
promotion
on
the
path
of
devotion.
But
actually
these
are facts
 explained
 by
 Śrīla
 Nāradadeva,
 who
 happened
 to
 be
 a
 maidservant's son
in
his
previous
life.
The
maidservant
was
engaged
in
the
menial
service of
the
sages,
and
thus
he
also
came
into
contact
with
them.
And
simply
by associating
 with
 them
 and
 accepting
 the
 remnants
 of
 foodstuff
 left
 by
 the sages,
 the
 son
 of
 the
 maidservant
 got
 the
 chance
 to
 become
 the
 great devotee
and
personality
Śrīla
Nāradadeva.
These
are
the
miraculous
effects of
 the
 association
 of
 Bhāgavatas.
 And
 to
 understand
 these
 effects practically,
 it
 should
 be
 noted
 that
 by
 such
 sincere
 association
 of
 the Bhāgavatas
 one
 is
 sure
 to
 receive
 transcendental
 knowledge
 very
 easily, with
the
result
that
he
becomes
fixed
in
the
devotional
service
of
the
Lord. The
more
progress
is
made
in
devotional
service
under
the
guidance
of
the Bhāgavatas,
 the
 more
 one
 becomes
 fixed
 in
 the
 transcendental
 loving service
of
the
Lord.
The
messages
of
the
book
Bhāgavata,
 therefore,
 have to
 be
 received
 from
 the
 devotee
 Bhāgavata,
 and
 the
 combination
 of
 these two
Bhāgavatas
will
help
the
neophyte
devotee
to
make
progress
on
and
on. TEXT
19 tadā
rajas-tamo-bhāvāḥ kāma-lobhādayaś
ca
ye ceta
etair
anāviddhaṁ sthitaṁ
sattve
prasīdati

SYNONYMS tadā-at
 that
 time;
 rajaḥ-in
 the
 mode
 of
 passion;
 tamaḥ-the
 mode
 of ignorance;
 bhāvāḥ-the
 situation;
 kāma-lust
 and
 desire;
 lobha-hankering; ādayaḥ-others;
 ca-and;
 ye-whatever
 they
 are;
 cetaḥ-the
 mind;
 etaiḥ-by these;
 anāviddham-without
 being
 affected;
 sthitam-being
 fixed;
 sattve-in the
mode
of
goodness;
prasīdati-thus
becomes
fully
satisfied.

As
soon
as
irrevocable
loving
service
is
established
in
the
heart,
the effects
of
nature's
modes
of
passion
and
ignorance,
such
as
lust,
desire and
hankering,
disappear
from
the
heart.
Then
the
devotee
is established
in
goodness,
and
he
becomes
completely
happy.

A
 living
 being
 in
 his
 normal
 constitutional
 position
 is
 fully
 satisfied
 in spiritual
bliss.
This
state
of
existence
is
called
brahma-bhūta
 [SB
 4.30.20] or
ātmā-nandī,
or
the
state
of
self-satisfaction.
This
self-satisfaction
is
not like
the
satisfaction
of
the
inactive
fool.
The
inactive
fool
is
in
the
state
of foolish
ignorance,
whereas
the
self-satisfied
ātmānandī
is
transcendental
to the
material
state
of
existence.
This
stage
of
perfection
is
attained
as
soon
as one
 is
 fixed
 in
 irrevocable
 devotional
 service.
 Devotional
 service
 is
 not inactivity,
but
the
unalloyed
activity
of
the
soul. The
 soul's
 activity
 becomes
 adulterated
 in
 contact
 with
 matter,
 and
 as such
 the
 diseased
 activities
 are
 expressed
 in
 the
 form
 of
 lust,
 desire, hankering,
inactivity,
foolishness
and
sleep.
The
effect
of
devotional
service becomes
 manifest
 by
 complete
 elimination
 of
 these
 effects
 of
 passion
 and ignorance.
 The
 devotee
 is
 fixed
 at
 once
 in
 the
 mode
 of
 goodness,
 and
 he makes
 further
 progress
 to
 rise
 to
 the
 position
 of
 Vāsudeva,
 or
 the
 state
 of unmixed
sattva,
or
śuddha-sattva.
Only
in
this
śuddha-sattva
state
can
one always
see
Kṛṣṇa
eye
to
eye
by
dint
of
pure
affection
for
the
Lord. A
 devotee
 is
 always
 in
 the
 mode
 of
 unalloyed
 goodness;
 therefore
 he harms
no
one.
But
the
nondevotee,
however
educated
he
may
be,
is
always harmful.
 A
 devotee
 is
 neither
 foolish
 nor
 passionate.
 The
 harmful,
 foolish and
passionate
cannot
be
devotees
of
the
Lord,
however
they
may
advertise themselves
 as
 devotees
 by
 outward
 dress.
 A
 devotee
 is
 always
 qualified with
all
the
good
qualities
of
God.
Quantitatively
such
qualifications
may
be

different,
 but
 qualitatively
 both
 the
 Lord
 and
 His
 devotee
 are
 one
 and
 the same. TEXT
20 evaṁ
prasanna-manaso bhagavad-bhakti-yogataḥ bhagavat-tattva-vijñānaṁ mukta-saṅgasya
jāyate SYNONYMS evam-thus;
prasanna-enlivened;
manasaḥ-of
the
mind;
bhagavat-bhakti-the devotional
service
of
the
Lord;
yogataḥ-by
 contact
 of;
bhagavat-regarding the
 Personality
 of
 Godhead;
tattva-knowledge;
vijñānam-scientific;
muktaliberated;
saṅgasya-of
the
association;
jāyate-becomes
effective.

Thus
established
in
the
mode
of
unalloyed
goodness,
the
man
whose mind
has
been
enlivened
by
contact
with
devotional
service
to
the
Lord gains
positive
scientific
knowledge
of
the
Personality
of
Godhead
in
the stage
of
liberation
from
all
material
association.

In
 the
 Bhagavad-gītā
 (7.3)
 it
 is
 said
 that
 out
 of
 many
 thousands
 of ordinary
 men,
 one
 fortunate
 man
 endeavors
 for
 perfection
 in
 life.
 Mostly men
 are
 conducted
 by
 the
 modes
 of
 passion
 and
 ignorance,
 and
 thus
 they are
engaged
always
in
lust,
desire,
hankerings,
ignorance
and
sleep.
Out
of many
 such
 manlike
 animals,
 there
 is
 actually
 a
 man
 who
 knows
 the responsibility
of
human
life
and
thus
tries
to
make
life
perfect
by
following the
prescribed
duties.
And
out
of
many
thousands
of
such
persons
who
have thus
attained
success
in
human
life,
one
may
know
scientifically
about
the Personality
of
Godhead
Śrī
Kṛṣṇa.
In
the
same
Bhagavad-gītā
(18.55)
it
is also
 said
 that
 scientific
 knowledge
 of
 Śrī
 Kṛṣṇa
 is
 understood
 only
 by
 the process
of
devotional
service
(bhakti-yoga). The
 very
 same
 thing
 is
 confirmed
 herein
 in
 the
 above
 words.
 No ordinary
 man,
 or
 even
 one
 who
 has
 attained
 success
 in
 human
 life,
 can

know
 scientifically
 or
 perfectly
 the
 Personality
 of
 Godhead.
 Perfection
 of human
life
is
attained
when
one
can
understand
that
he
is
not
the
product
of matter
 but
 is
 in
 fact
 spirit.
 And
 as
 soon
 as
 one
 understands
 that
 he
 has nothing
 to
 do
 with
 matter,
 he
 at
 once
 ceases
 his
 material
 hankerings
 and becomes
 enlivened
 as
 a
 spiritual
 being.
 This
 attainment
 of
 success
 is possible
when
one
is
above
the
modes
of
passion
and
ignorance,
or,
in
other words,
 when
 one
 is
 actually
 a
 brāhmaṇa
 by
 qualification.
 A
 brāhmaṇa
 is the
symbol
of
sattva-guṇa,
or
the
mode
of
goodness.
And
others,
who
are not
 in
 the
 mode
 of
 goodness,
 are
 either
 kṣatriyas,
 vaiśyas,
 śūdras
 or
 less than
 the
 śūdras.
 The
 brahminical
 stage
 is
 the
 highest
 stage
 of
 human
 life because
of
its
good
qualities.
So
one
cannot
be
a
devotee
unless
one
at
least qualifies
as
a
brāhmaṇa.
The
devotee
is
already
a
brāhmaṇa
by
action.
But that
 is
 not
 the
 end
 of
 it.
 As
 referred
 to
 above,
 such
 a
 brāhmaṇa
 has
 to become
a
Vaiṣṇava
in
fact
to
be
actually
in
the
transcendental
stage.
A
pure Vaiṣṇava
is
a
liberated
soul
and
is
transcendental
even
to
the
position
of
a brāhmaṇa.
In
the
material
stage
even
a
brāhmaṇa
is
also
a
conditioned
soul because
 although
 in
 the
 brahminical
 stage
 the
 conception
 of
 Brahman
 or transcendence
 is
 realized,
 scientific
 knowledge
 of
 the
 Supreme
 Lord
 is lacking.
 One
 has
 to
 surpass
 the
 brahminical
 stage
 and
 reach
 the
 vasudeva stage
 to
 understand
 the
 Personality
 of
 Godhead
 Kṛṣṇa.
 The
 science
 of
 the Personality
of
Godhead
is
the
subject
matter
for
study
by
the
postgraduate students
 in
 the
 spiritual
 line.
 Foolish
 men,
 or
 men
 with
 a
 poor
 fund
 of knowledge,
do
not
understand
the
Supreme
Lord,
and
they
interpret
Kṛṣṇa according
to
their
respective
whims.
The
fact
is,
however,
that
one
cannot understand
 the
 science
 of
 the
 Personality
 of
 Godhead
 unless
 one
 is
 freed from
 the
 contamination
 of
 the
 material
 modes,
 even
 up
 to
 the
 stage
 of
 a brāhmaṇa.
 When
 a
 qualified
 brāhmaṇa
 factually
 becomes
 a
 Vaiṣṇava,
 in the
 enlivened
 state
 of
 liberation
 he
 can
 know
 what
 is
 actually
 the Personality
of
Godhead. TEXT
21 bhidyate
hṛdaya-granthiś chidyante
sarva-saṁśayāḥ kṣīyante
cāsya
karmāṇi dṛṣṭa
evātmanīśvare

SYNONYMS bhidyate-pierced;
 hṛdaya-heart;
 granthiḥ-knots;
 chidyante-cut
 to
 pieces; sarva-all;
 saṁśayāḥ-misgivings;
 kṣīyante-terminated;
 ca-and;
 asya-his; karmāṇi-chain
of
fruitive
actions;
dṛṣṭe-having
seen;
eva-certainly;
ātmaniunto
the
self;
īśvare-dominating.

Thus
the
knot
in
the
heart
is
pierced,
and
all
misgivings
are
cut
to pieces.
The
chain
of
fruitive
actions
is
terminated
when
one
sees
the
self as
master.

Attaining
 scientific
 knowledge
 of
 the
 Personality
 of
 Godhead
 means seeing
 one's
 own
 self
 simultaneously.
 As
 far
 as
 the
 identity
 of
 the
 living being
 as
 spirit
 self
 is
 concerned,
 there
 are
 a
 number
 of
 speculations
 and misgivings.
 The
 materialist
 does
 not
 believe
 in
 the
 existence
 of
 the
 spirit self,
 and
 empiric
 philosophers
 believe
 in
 the
 impersonal
 feature
 of
 the whole
 spirit
 without
 individuality
 of
 the
 living
 beings.
 But
 the transcendentalists
 affirm
 that
 the
 soul
 and
 the
 Supersoul
 are
 two
 different identities,
 qualitatively
 one
 but
 quantitatively
 different.
 There
 are
 many other
theories,
but
all
these
different
speculations
are
at
once
cleared
off
as soon
 as
 Śrī
 Kṛṣṇa
 is
 realized
 in
 truth
 by
 the
 process
 of
 bhakti-yoga.
 Śrī Kṛṣṇa
is
like
the
sun,
and
the
materialistic
speculations
about
the
Absolute Truth
 are
 like
 the
 darkest
 midnight.
 As
 soon
 as
 the
 Kṛṣṇa
 sun
 is
 arisen within
 one's
 heart,
 the
 darkness
 of
 materialistic
 speculations
 about
 the Absolute
Truth
and
the
living
beings
is
at
once
cleared
off.
In
the
presence of
 the
 sun,
 the
 darkness
 cannot
 stand,
 and
 the
 relative
 truths
 that
 were hidden
 within
 the
 dense
 darkness
 of
 ignorance
 become
 clearly
 manifested by
the
mercy
of
Kṛṣṇa,
who
is
residing
in
everyone's
heart
as
the
Supersoul. In
the
Bhagavad-gītā
(10.11)
the
Lord
says
that
in
order
to
show
special favor
to
His
pure
devotees,
He
personally
eradicates
the
dense
darkness
of all
misgivings
by
switching
on
the
light
of
pure
knowledge
within
the
heart of
 a
 devotee.
 Therefore,
 because
 of
 the
 Personality
 of
 Godhead's
 taking charge
 of
 illuminating
 the
 heart
 of
 His
 devotee,
 certainly
 a
 devotee, engaged
 in
 His
 service
 in
 transcendental
 love,
 cannot
 remain
 in
 darkness. He
 comes
 to
 know
 everything
 of
 the
 absolute
 and
 the
 relative
 truths.
 The

devotee
cannot
remain
in
darkness,
and
because
a
devotee
is
enlightened
by the
Personality
of
Godhead,
his
knowledge
is
certainly
perfect.
This
is
not the
case
for
those
who
speculate
on
the
Absolute
Truth
by
dint
of
their
own limited
 power
 of
 approach.
 Perfect
 knowledge
 is
 called
 paramparā,
 or deductive
 knowledge
 coming
 down
 from
 the
 authority
 to
 the
 submissive aural
 receiver
 who
 is
 bona
 fide
 by
 service
 and
 surrender.
 One
 cannot challenge
 the
 authority
 of
 the
 Supreme
 and
 know
 Him
 also
 at
 the
 same time.
He
reserves
the
right
of
not
being
exposed
to
such
a
challenging
spirit of
 an
 insignificant
 spark
 of
 the
 whole,
 a
 spark
 subjected
 to
 the
 control
 of illusory
 energy.
 The
 devotees
 are
 submissive,
 and
 therefore
 the transcendental
 knowledge
 descends
 from
 the
 Personality
 of
 Godhead
 to Brahmā
 and
 from
 Brahmā
 to
 his
 sons
 and
 disciples
 in
 succession.
 This process
is
helped
by
the
Supersoul
within
such
devotees.
That
is
the
perfect way
of
learning
transcendental
knowledge. This
 enlightenment
 perfectly
 enables
 the
 devotee
 to
 distinguish
 spirit from
matter
because
the
knot
of
spirit
and
matter
is
untied
by
the
Lord.
This knot
 is
 called
 ahaṅkāra,
 and
 it
 falsely
 obliges
 a
 living
 being
 to
 become identified
 with
 matter.
 As
 soon
 as
 this
 knot
 is
 loosened,
 therefore,
 all
 the clouds
 of
 doubt
 are
 at
 once
 cleared
 off.
 One
 sees
 his
 master
 and
 fully engages
himself
in
the
transcendental
loving
service
of
the
Lord,
making
a full
termination
of
the
chain
of
fruitive
action.
In
material
existence,
a
living being
creates
his
own
chain
of
fruitive
work
and
enjoys
the
good
and
bad effects
of
those
actions
life
after
life.
But
as
soon
as
he
engages
himself
in the
 loving
 service
 of
 the
 Lord,
 he
 at
 once
 becomes
 free
 from
 the
 chain
 of karma.
His
actions
no
longer
create
any
reaction. TEXT
22 ato
vai
kavayo
nityaṁ bhaktiṁ
paramayā
mudā vāsudeve
bhagavati kurvanty
ātma-prasādanīm SYNONYMS ataḥ-therefore;
 vai-certainly;
 kavayaḥ-all
 transcendentalists;
 nityam-from time
 immemorial;
 bhaktim-service
 unto
 the
 Lord;
 paramayā-supreme;

mudā-with
great
delight;
vāsudeve-Śrī
 Kṛṣṇa;
bhagavati-the
 Personality
 of Godhead;
kurvanti-do
render;
ātma-self;
prasādanīm-that
which
enlivens.

Certainly,
therefore,
since
time
immemorial,
all
transcendentalists have
been
rendering
devotional
service
to
Lord
Kṛṣṇa,
the
Personality of
Godhead,
with
great
delight,
because
such
devotional
service
is enlivening
to
the
self.

The
 speciality
 of
 devotional
 service
 unto
 the
 Personality
 of
 Godhead Lord
 Śrī
 Kṛṣṇa
 is
 specifically
 mentioned
 herein.
 Lord
 Śrī
 Kṛṣṇa
 is
 the svayaṁ-rūpa
 Personality
 of
 Godhead,
 and
 all
 other
 forms
 of
 Godhead, beginning
 from
 Śrī
 Baladeva,
 Saṅkarṣaṇa,
 Vāsudeva,
 Aniruddha, Pradyumna
 and
 Nārāyaṇa
 and
 extending
 to
 the
 puruṣa-avatāras,
 guṇaavatāras,
 līlā-avatāras,
 yuga-avatāras
 and
 many
 other
 thousands
 of manifestations
of
the
Personality
of
Godhead,
are
Lord
Śrī
Kṛṣṇa's
plenary portions
 and
 integrated
 parts.
 The
 living
 entities
 are
 separated
 parts
 and parcels
 of
 the
 Personality
 of
 Godhead.
 Therefore
 Lord
 Sri
 Kṛṣṇa
 is
 the original
 form
 of
 Godhead,
 and
 He
 is
 the
 last
 word
 in
 the
 Transcendence. Thus
He
is
more
attractive
to
the
higher
transcendentalists
who
participate in
the
eternal
pastimes
of
the
Lord.
In
forms
of
the
Personality
of
Godhead other
than
Śrī
Kṛṣṇa
and
Baladeva,
there
is
no
facility
for
intimate
personal contact
 as
 in
 the
 transcendental
 pastimes
 of
 the
 Lord
 at
 Vrajabhūmi.
 The transcendental
 pastimes
 of
 Lord
 Śrī
 Kṛṣṇa
 are
 not
 newly
 accepted,
 as argued
 by
 some
 less
 intelligent
 persons;
 His
 pastimes
 are
 eternal
 and
 are manifested
in
due
course
once
in
a
day
of
Brahmājī,
as
the
sun
rises
on
the eastern
horizon
at
the
end
of
every
twenty-four
hours. TEXT
23 sattvaṁ
rajas
tama
iti
prakṛter
guṇās
tair yuktaḥ
paraḥ
puruṣa
eka
ihāsya
dhatte sthity-ādaye
hari-viriñci-hareti
saṁjñāḥ śreyāṁsi
tatra
khalu
sattva-tanor
nṛṇāṁ
syuḥ SYNONYMS

sattvam-goodness;
rajaḥ-passion;
tamaḥ-the
darkness
of
ignorance;
iti-thus; prakṛteḥ-of
 the
 material
 nature;
 guṇāḥ-qualities;
 taiḥ-by
 them;
 yuktaḥassociated
 with;
 paraḥ-transcendental;
 puruṣaḥ-the
 personality;
 ekaḥ-one; iha
 asya-of
 this
 material
 world;
 dhatte-accepts;
sthiti-ādaye-for
 the
 matter of
 creation,
 maintenance
 and
 destruction,
 etc.;
 hari-Viṣṇu,
 the
 Personality of
 Godhead;
 viriñci-Brahmā;
 hara-Lord
 Śiva;
 iti-thus;
 saṁjñāḥ-different features;
 śreyāṁsi-ultimate
 benefit;
 tatra-therein;
 khalu-of
 course;
 sattvagoodness;
tanoḥ-form;
nṛṇām-of
the
human
being;
syuḥ-derived.

The
transcendental
Personality
of
Godhead
is
indirectly
associated with
the
three
modes
of
material
nature,
namely
passion,
goodness
and ignorance,
and
just
for
the
material
world's
creation,
maintenance
and destruction
He
accepts
the
three
qualitative
forms
of
Brahmā,
Viṣṇu and
Śiva.
Of
these
three,
all
human
beings
can
derive
ultimate
benefit from
Viṣṇu,
the
form
of
the
quality
of
goodness.

That
Lord
Śrī
Kṛṣṇa,
by
His
plenary
parts,
should
be
rendered
devotional service,
as
explained
above,
is
confirmed
by
this
statement.
Lord
Śrī
Kṛṣṇa and
all
His
plenary
parts
are
viṣṇu-tattva,
or
the
Lordship
of
Godhead.
From Śrī
 Kṛṣṇa,
 the
 next
 manifestation
 is
 Baladeva.
 From
 Baladeva
 is Saṅkarṣaṇa,
 from
 Saṅkarṣaṇa
 is
 Nārāyaṇa,
 from
 Nārāyaṇa
 there
 is
 the second
 Saṅkarṣaṇa,
 and
 from
 this
 Saṅkarṣaṇa
 the
 Viṣṇu
 puruṣa-avatāras. The
Viṣṇu
or
the
Deity
of
the
quality
of
goodness
in
the
material
world
is the
puruṣa-avatāra
 known
 as
 Kṣīrodakaśāyī
 Viṣṇu
 or
 Paramātmā.
 Brahmā is
 the
 deity
 of
 rajas
 (passion),
 and
 Śiva
 of
 ignorance.
 They
 are
 the
 three departmental
heads
of
the
three
qualities
of
this
material
world.
Creation
is made
 possible
 by
 the
 goodness
 of
 Viṣṇu,
 and
 when
 it
 requires
 to
 be destroyed,
Lord
Śiva
does
it
by
the
tāṇḍavanṛtya.
The
materialists
and
the foolish
human
beings
worship
Brahmā
and
Śiva
respectively.
But
the
pure transcendentalists
 worship
 the
 form
 of
 goodness,
 Viṣṇu,
 in
 His
 various forms.
Viṣṇu
is
manifested
by
His
millions
and
billions
of
integrated
forms and
 separated
 forms.
 The
 integrated
 forms
 are
 called
 Godhead,
 and
 the separated
forms
are
called
the
living
entities
or
the
jīvas.
Both
the
jīvas
and Godhead
have
their
original
spiritual
forms.
Jīvas
are
sometimes
subjected to
the
control
of
material
energy,
but
the
Viṣṇu
forms
are
always
controllers

of
 this
 energy.
 When
 Viṣṇu,
 the
 Personality
 of
 Godhead,
 appears
 in
 the material
world,
He
comes
to
deliver
the
conditioned
living
beings
who
are under
the
material
energy.
Such
living
beings
appear
in
the
material
world with
intentions
of
being
lords,
and
thus
they
become
entrapped
by
the
three modes
of
nature.
As
such,
the
living
entities
have
to
change
their
material coverings
for
undergoing
different
terms
of
imprisonment.
The
prison
house of
 the
 material
 world
 is
 created
 by
 Brahmā
 under
 instruction
 of
 the Personality
of
Godhead,
and
at
the
conclusion
of
a
kalpa
the
whole
thing
is destroyed
 by
 Śiva.
 But
 as
 far
 as
 maintenance
 of
 the
 prison
 house
 is concerned,
 it
 is
 done
 by
 Viṣṇu,
 as
 much
 as
 the
 state
 prison
 house
 is maintained
 by
 the
 state.
 Anyone,
 therefore,
 who
 wishes
 to
 get
 out
 of
 this prison
house
of
material
existence,
which
is
full
of
miseries
like
repetition of
 birth,
 death,
 disease
 and
 old
 age,
 must
 please
 Lord
 Viṣṇu
 for
 such liberation.
 Lord
 Viṣṇu
 is
 worshiped
 by
 devotional
 service
 only,
 and
 if anyone
 has
 to
 continue
 prison
 life
 in
 the
 material
 world,
 he
 may
 ask
 for relative
facilities
for
temporary
relief
from
the
different
demigods
like
Śiva, Brahmā,
 Indra
 and
 Varuṇa.
 No
 demigod,
 however,
 can
 release
 the imprisoned
 living
 being
 from
 the
 conditioned
 life
 of
 material
 existence. This
 can
 be
 done
 only
 by
 Viṣṇu.
 Therefore,
 the
 ultimate
 benefit
 may
 be derived
from
Viṣṇu,
the
Personality
of
Godhead.

TEXT
24 pārthivād
dāruṇo
dhūmas tasmād
agnis
trayīmayaḥ tamasas
tu
rajas
tasmāt sattvaṁ
yad
brahma-darśanam SYNONYMS pārthivāt-from
earth;
dāruṇaḥ-firewood;
dhūmaḥ-smoke;
tasmāt-from
 that; agniḥ-fire;
trayī-Vedic
sacrifices;
mayaḥ-made
 of;
tamasaḥ-in
 the
 mode
 of ignorance;
tu-but;
rajaḥ-the
mode
of
passion;
tasmāt-from
that;
sattvam-the mode
 of
 goodness;
 yat-which;
 brahma-the
 Absolute
 Truth;
 darśanamrealization.

Firewood
is
a
transformation
of
earth,
but
smoke
is
better
than
the raw
wood.
And
fire
is
still
better,
for
by
fire
we
can
derive
the
benefits of
superior
knowledge
[through
Vedic
sacrifices].
Similarly,
passion [rajas]
is
better
than
ignorance
[tamas],
but
goodness
[sattva]
is
best because
by
goodness
one
can
come
to
realize
the
Absolute
Truth.

As
 explained
 above,
 one
 can
 get
 release
 from
 the
 conditioned
 life
 of material
existence
by
devotional
service
to
the
Personality
of
Godhead.
It
is further
 comprehended
 herein
 that
 one
 has
 to
 rise
 to
 the
 platform
 of
 the mode
 of
 goodness
 (sattva)
 so
 that
 one
 can
 be
 eligible
 for
 the
 devotional service
 of
 the
 Lord.
 But
 if
 there
 are
 impediments
 on
 the
 progressive
 path, anyone,
 even
 from
 the
 platform
 of
 tamas,
 can
 gradually
 rise
 to
 the
 sattva platform
by
the
expert
direction
of
the
spiritual
master.
Sincere
candidates must,
therefore,
approach
an
expert
spiritual
master
for
such
a
progressive march,
 and
 the
 bona
 fide,
 expert
 spiritual
 master
 is
 competent
 to
 direct
 a disciple
from
any
stage
of
life:
tamas,
rajas
or
sattva. It
is
a
mistake,
therefore,
to
consider
that
worship
of
any
quality
or
any form
 of
 the
 Supreme
 Personality
 of
 Godhead
 is
 equally
 beneficial.
 Except Viṣṇu,
all
separated
forms
are
manifested
under
the
conditions
of
material

energy,
 and
 therefore
 the
 forms
 of
 material
 energy
 cannot
 help
 anyone
 to rise
 to
 the
 platform
 of
 sattva,
 which
 alone
 can
 liberate
 a
 person
 from material
bondage. The
uncivilized
state
of
life,
or
the
life
of
the
lower
animals,
is
controlled by
the
mode
of
tamas.
The
civilized
life
of
man,
with
a
passion
for
various types
of
material
benefits,
is
the
stage
of
rajas.
The
rajas
stage
of
life
gives a
 slight
 clue
 to
 the
 realization
 of
 the
 Absolute
 Truth
 in
 the
 forms
 of
 fine sentiments
in
philosophy,
art
and
culture
with
moral
and
ethical
principles, but
 the
 mode
 of
 sattva
 is
 a
 still
 higher
 stage
 of
 material
 quality,
 which actually
helps
one
in
realizing
the
Absolute
Truth.
In
other
words,
there
is
a qualitative
difference
between
the
different
kinds
of
worshiping
methods
as well
 as
 the
 respective
 results
 derived
 from
 the
 predominating
 deities, namely
Brahmā,
Viṣṇu
and
Hara. TEXT
25 bhejire
munayo
'thāgre bhagavantam
adhokṣajam sattvaṁ
viśuddhaṁ
kṣemāya kalpante
ye
'nu
tān
iha SYNONYMS bhejire-rendered
 service
 unto;
 munayaḥ-the
 sages;
 atha-thus;
 agrepreviously;
bhagavantam-unto
the
Personality
of
Godhead;
adhokṣajam-the Transcendence;
 sattvam-existence;
 viśuddham-above
 the
 three
 modes
 of nature;
kṣemāya-to
 derive
 the
 ultimate
 benefit;
kalpante-deserve;
 ye-those; anu-follow;
tān-those;
iha-in
this
material
world.

Previously
all
the
great
sages
rendered
service
unto
the
Personality of
Godhead
due
to
His
existence
above
the
three
modes
of
material nature.
They
worshiped
Him
to
become
free
from
material
conditions and
thus
derive
the
ultimate
benefit.
Whoever
follows
such
great authorities
is
also
eligible
for
liberation
from
the
material
world.

The
purpose
of
performing
religion
is
neither
to
profit
by
material
gain nor
 to
 get
 the
 simple
 knowledge
 of
 discerning
 matter
 from
 spirit.
 The ultimate
 aim
 of
 religious
 performances
 is
 to
 release
 oneself
 from
 material bondage
and
regain
the
life
of
freedom
in
the
transcendental
world,
where the
 Personality
 of
 Godhead
 is
 the
 Supreme
 Person.
 Laws
 of
 religion, therefore,
 are
 directly
 enacted
 by
 the
 Personality
 of
 Godhead,
 and
 except for
the
mahājanas,
or
the
authorized
agents
of
the
Lord,
no
one
knows
the purpose
 of
 religion.
 There
 are
 twelve
 particular
 agents
 of
 the
 Lord
 who know
the
purpose
of
religion,
and
all
of
them
render
transcendental
service unto
Him.
Persons
who
desire
their
own
good
may
follow
these
mahājanas and
thus
attain
the
supreme
benefit. TEXT
26 mumukṣavo
ghora-rūpān hitvā
bhūta-patīn
atha nārāyaṇa-kalāḥ
śāntā bhajanti
hy
anasūyavaḥ SYNONYMS mumukṣavaḥ-persons
 desiring
 liberation;
 ghora-horrible,
 ghastly;
 rūpānforms
like
that;
hitvā-rejecting;
bhūta-patīn-demigods;
atha-for
this
reason; nārāyaṇa-the
 Personality
 of
 Godhead;
 kalāḥ-plenary
 portions;
 śāntāḥ-allblissful;
bhajanti-do
worship;
hi-certainly;
anasūyavaḥ-nonenvious.

Those
who
are
serious
about
liberation
are
certainly
nonenvious, and
they
respect
all.
Yet
they
reject
the
horrible
and
ghastly
forms
of the
demigods
and
worship
only
the
all-blissful
forms
of
Lord
Viṣṇu
and His
plenary
portions.

The
 Supreme
 Personality
 of
 Godhead
 Śrī
 Kṛṣṇa,
 who
 is
 the
 original person
of
the
Viṣṇu
categories,
expands
Himself
in
two
different
categories, namely
 integrated
 plenary
 portions
 and
 separated
 parts
 and
 parcels.
 The

separated
 parts
 and
 parcels
 are
 the
 servitors,
 and
 the
 integrated
 plenary portions
of
viṣṇu-tattvas
are
the
worshipful
objects
of
service. All
 demigods
 who
 are
 empowered
 by
 the
 Supreme
 Lord
 are
 also separated
parts
and
parcels.
They
do
not
belong
to
the
categories
of
viṣṇutattva.
 The
 viṣṇu-tattvas
 are
 living
 beings
 equally
 as
 powerful
 as
 the original
 form
 of
 the
 Personality
 of
 Godhead,
 and
 they
 display
 different categories
 of
 power
 in
 consideration
 of
 different
 times
 and
 circumstances. The
 separated
 parts
 and
 parcels
 are
 powerful
 by
 limitation.
 They
 do
 not have
 unlimited
 power
 like
 the
 viṣṇu-tattvas.
 Therefore,
 one
 should
 never classify
 the
 viṣṇu-tattvas,
 or
 the
 plenary
 portions
 of
 Nārāyaṇa,
 the Personality
of
Godhead,
in
the
same
categories
with
the
parts
and
parcels.
If anyone
does
so
he
becomes
at
once
an
offender
by
the
name
pāṣaṇḍī.
In
the age
 of
 Kali
 many
 foolish
 persons
 commit
 such
 unlawful
 offenses
 and equalize
the
two
categories. The
separated
parts
and
parcels
have
different
positions
in
the
estimation of
 material
 powers,
 and
 some
 of
 them
 are
 like
 Kāla-bhairava,
 Śmaśānabhairava,
 Śani,
 Mahākālī
 and
 Caṇḍikā.
 These
 demigods
 are
 worshiped mostly
by
those
who
are
in
the
lowest
categories
of
the
mode
of
darkness
or ignorance.
 Other
 demigods,
 like
 Brahmā,
 Śiva,
 Sūrya,
 Gaṇeśa
 and
 many similar
deities,
are
worshiped
by
men
in
the
mode
of
passion,
urged
on
by the
desire
for
material
enjoyment.
But
those
who
are
actually
situated
in
the mode
 of
 goodness
 (sattva-guṇa)
 of
 material
 nature
 worship
 only
 viṣṇutattvas.
Viṣṇu-tattvas
are
represented
by
various
names
and
forms,
such
as Nārāyaṇa,
Dāmodara,
Vāmana,
Govinda
and
Adhokṣaja. The
 qualified
 brāhmaṇas
 worship
 the
 viṣṇu-tattvas
 represented
 by
 the śālagrāma-śilā,
and
some
of
the
higher
castes
like
the
kṣatriyas
and
vaiśyas also
generally
worship
the
viṣṇu-tattvas. Highly
 qualified
 brāhmaṇas
 situated
 in
 the
 mode
 of
 goodness
 have
 no grudges
 against
 the
 mode
 of
 worship
 of
 others.
 They
 have
 all
 respect
 for other
demigods,
even
though
they
may
look
ghastly,
like
Kāla-bhairava
or Mahākālī.
They
know
very
well
that
those
horrible
features
of
the
Supreme Lord
 are
 all
 different
 servitors
 of
 the
 Lord
 under
 different
 conditions,
 yet they
 reject
 the
 worship
 of
 both
 horrible
 and
 attractive
 features
 of
 the demigods,
and
they
concentrate
only
on
the
forms
of
Viṣṇu
because
they
are serious
 about
 liberation
 from
 the
 material
 conditions.
 The
 demigods,
 even to
 the
 stage
 of
 Brahmā,
 the
 supreme
 of
 all
 the
 demigods,
 cannot
 offer

liberation
to
anyone.
Hiraṇyakaśipu
underwent
a
severe
type
of
penance
to become
 eternal
 in
 life,
 but
 his
 worshipful
 deity,
 Brahmā,
 could
 not
 satisfy him
 with
 such
 blessings.
 Therefore
 Viṣṇu,
 and
 none
 else,
 is
 called
 muktipāda,
 or
 the
 Personality
 of
 Godhead
 who
 can
 bestow
 upon
 us
 mukti, liberation.
 The
 demigods,
 being
 like
 other
 living
 entities
 in
 the
 material world,
 are
 all
 liquidated
 at
 the
 time
 of
 the
 annihilation
 of
 the
 material structure.
They
are
themselves
unable
to
get
liberation,
and
what
to
speak
of giving
liberation
to
their
devotees.
The
demigods
can
award
the
worshipers some
temporary
benefit
only,
and
not
the
ultimate
one. It
is
for
this
reason
only
that
candidates
for
liberation
deliberately
reject the
worship
of
the
demigods,
although
they
have
no
disrespect
for
any
one of
them. TEXT
27 rajas-tamaḥ-prakṛtayaḥ sama-śīlā
bhajanti
vai pitṛ-bhūta-prajeśādīn śriyaiśvarya-prajepsavaḥ SYNONYMS rajaḥ-the
 mode
 of
 passion;
 tamaḥ-the
 mode
 of
 ignorance;
 prakṛtayaḥ-of that
mentality;
sama-śīlāḥ-of
the
same
categories;
bhajanti-do
worship;
vaiactually;
 pitṛ-the
 forefathers;
 bhūta-other
 living
 beings;
 prajeśa-ādīncontrollers
of
cosmic
administration;
śriyā-enrichment;
aiśvarya-wealth
and power;
prajā-progeny;
īpsavaḥ-so
desiring.

Those
who
are
in
the
modes
of
passion
and
ignorance
worship
the forefathers,
other
living
beings
and
the
demigods
who
are
in
charge
of cosmic
activities,
for
they
are
urged
by
a
desire
to
be
materially benefited
with
women,
wealth,
power
and
progeny.

There
is
no
need
to
worship
demigods
of
whatsoever
category
if
one
is serious
about
going
back
to
Godhead.
In
the
Bhagavad-gītā
(7.20,23)
it
is

clearly
said
that
those
who
are
mad
after
material
enjoyment
approach
the different
demigods
for
temporary
benefits,
which
are
meant
for
men
with
a poor
 fund
 of
 knowledge.
 We
 should
 never
 desire
 to
 increase
 the
 depth
 of material
enjoyment.
Material
enjoyment
should
be
accepted
only
up
to
the point
of
the
bare
necessities
of
life
and
not
more
or
less
than
that.
To
accept more
 material
 enjoyment
 means
 to
 bind
 oneself
 more
 and
 more
 to
 the miseries
 of
 material
 existence.
 More
 wealth,
 more
 women
 and
 false aristocracy
 are
 some
 of
 the
 demands
 of
 the
 materially
 disposed
 man because
 he
 has
 no
 information
 of
 the
 benefit
 derived
 from
 Viṣṇu
 worship. By
Viṣṇu
worship
one
can
derive
benefit
in
this
life
as
well
as
in
life
after death.
Forgetting
these
principles,
foolish
people
who
are
after
more
wealth, more
wives
and
more
children
worship
various
demigods.
The
aim
of
life
is to
end
the
miseries
of
life
and
not
to
increase
them. For
material
enjoyment
there
is
no
need
to
approach
the
demigods.
The demigods
 are
 but
 servants
 of
 the
 Lord.
 As
 such,
 they
 are
 duty-bound
 to supply
 necessities
 of
 life
 in
 the
 form
 of
 water,
 light,
 air,
 etc.
 One
 should work
hard
and
worship
the
Supreme
Lord
by
the
fruits
of
one's
hard
labor for
existence,
and
that
should
be
the
motto
of
life.
One
should
be
careful
to execute
occupational
service
with
faith
in
God
in
the
proper
way,
and
that will
lead
one
gradually
on
the
progressive
march
back
to
Godhead. Lord
Śrī
Kṛṣṇa,
when
He
was
personally
present
at
Vrajadhāma,
stopped the
 worship
 of
 the
 demigod
 Indra
 and
 advised
 the
 residents
 of
 Vraja
 to worship
 by
 their
 business
 and
 to
 have
 faith
 in
 God.
 Worshiping
 the multidemigods
for
material
gain
is
practically
a
perversity
of
religion.
This sort
of
religious
activity
has
been
condemned
in
the
very
beginning
of
the Bhāgavatam
as
kaitava-dharma.
There
is
only
one
religion
in
the
world
to be
 followed
 by
 one
 and
 all,
 and
 that
 is
 the
 Bhāgavata-dharma,
 or
 the religion
which
teaches
one
to
worship
the
Supreme
Personality
of
Godhead and
no
one
else. TEXTS
28-29 vāsudeva-parā
vedā vāsudeva-parā
makhāḥ vāsudeva-parā
yogā vāsudeva-parāḥ
kriyāḥ

vāsudeva-paraṁ
jñānaṁ vāsudeva-paraṁ
tapaḥ vāsudeva-paro
dharmo vāsudeva-parā
gatiḥ SYNONYMS vāsudeva-the
 Personality
 of
 Godhead;
 parāḥ-the
 ultimate
 goal;
 vedāḥrevealed
 scriptures;
 vāsudeva-the
 Personality
 of
 Godhead;
 parāḥ-for worshiping;
 makhāḥ-sacrifices;
 vāsudeva-the
 Personality
 of
 Godhead; parāḥ-the
 means
 of
 attaining;
 yogāḥ-mystic
 paraphernalia;
 vāsudeva-the Personality
of
Godhead;
parāḥ-under
His
control;
kriyāḥ-fruitive
activities; vāsudeva-the
 Personality
 of
 Godhead;
 param-the
 supreme;
 jñānamknowledge;
 vāsudeva-the
 Personality
 of
 Godhead;
 param-best;
 tapaḥausterity;
 vāsudeva-the
 Personality
 of
 Godhead;
 paraḥ-superior
 quality; dharmaḥ-religion;
 vāsudeva-the
 Personality
 of
 Godhead;
 parāḥ-ultimate; gatiḥ-goal
of
life.

In
the
revealed
scriptures,
the
ultimate
object
of
knowledge
is
Śrī Kṛṣṇa,
the
Personality
of
Godhead.
The
purpose
of
performing sacrifice
is
to
please
Him.
Yoga
is
for
realizing
Him.
All
fruitive activities
are
ultimately
rewarded
by
Him
only.
He
is
supreme knowledge,
and
all
severe
austerities
are
performed
to
know
Him. Religion
[dharma]
is
rendering
loving
service
unto
Him.
He
is
the supreme
goal
of
life.

That
Śrī
Kṛṣṇa,
the
Personality
of
Godhead,
is
the
only
object
of
worship is
 confirmed
 in
 these
 two
 ślokas.
 In
 the
 Vedic
 literature
 there
 is
 the
 same objective:
 establishing
 one's
 relationship
 and
 ultimately
 reviving
 our
 lost loving
service
unto
Him.
That
is
the
sum
and
substance
of
the
Vedas.
In
the Bhagavad-gītā
the
same
theory
is
confirmed
by
the
Lord
in
His
own
words: the
 ultimate
 purpose
 of
 the
 Vedas
 is
 to
 know
 Him
 only.
 All
 the
 revealed scriptures
are
prepared
by
the
Lord
through
His
incarnation
in
the
body
of Śrīla
 Vyāsadeva
 just
 to
 remind
 the
 fallen
 souls,
 conditioned
 by
 material nature,
 of
 Śrī
 Kṛṣṇa,
 the
 Personality
 of
 Godhead.
 No
 demigod
 can
 award

freedom
 from
 material
 bondage.
 That
 is
 the
 verdict
 of
 all
 the
 Vedic literatures.
 Impersonalists
 who
 have
 no
 information
 of
 the
 Personality
 of Godhead
minimize
the
omnipotency
of
the
Supreme
Lord
and
put
Him
on equal
 footing
 with
 all
 other
 living
 beings,
 and
 for
 this
 act
 such impersonalists
 get
 freedom
 from
 material
 bondage
 only
 with
 great difficulty.
They
can
surrender
unto
Him
only
after
many,
many
births
in
the culture
of
transcendental
knowledge. One
 may
 argue
 that
 the
 Vedic
 activities
 are
 based
 on
 sacrificial ceremonies.
That
is
true.
But
all
such
sacrifices
are
also
meant
for
realizing the
 truth
 about
 Vāsudeva.
 Another
 name
 of
 Vāsudeva
 is
 Yajña
 (sacrifice), and
 in
 the
 Bhagavad-gītā
 it
 is
 clearly
 stated
 that
 all
 sacrifices
 and
 all activities
 are
 to
 be
 conducted
 for
 the
 satisfaction
 of
 Yajña,
 or
 Viṣṇu,
 the Personality
of
Godhead.
This
is
the
case
also
with
the
yoga
systems.
Yoga means
 to
 get
 into
 touch
 with
 the
 Supreme
 Lord.
 The
 process,
 however, includes
 several
 bodily
 features
 such
 as
 āsana,
 dhyāna,
 prāṇāyāma
 and meditation,
and
all
of
them
are
meant
for
concentrating
upon
the
localized aspect
of
Vāsudeva
represented
as
Paramātmā.
Paramātmā
realization
is
but partial
realization
of
Vāsudeva,
and
if
one
is
successful
in
that
attempt,
one realizes
 Vāsudeva
 in
 full.
 But
 by
 ill
 luck
 most
 yogīs
 are
 stranded
 by
 the powers
 of
 mysticism
 achieved
 through
 the
 bodily
 process.
 Ill-fated
 yogīs are
given
a
chance
in
the
next
birth
by
being
placed
in
the
families
of
good learned
brāhmaṇas
or
in
the
families
of
rich
merchants
in
order
to
execute the
 unfinished
 task
 of
 Vāsudeva
 realization.
 If
 such
 fortunate
 brāhmaṇas and
 sons
 of
 rich
 men
 properly
 utilize
 the
 chance,
 they
 can
 easily
 realize Vāsudeva
 by
 good
 association
 with
 saintly
 persons.
 Unfortunately,
 such preferred
 persons
 are
 captivated
 again
 by
 material
 wealth
 and
 honor,
 and thus
they
practically
forget
the
aim
of
life. This
is
also
so
for
the
culture
of
knowledge.
According
to
Bhagavad-gītā there
 are
 eighteen
 items
 in
 culturing
 knowledge.
 By
 such
 culture
 of knowledge
 one
 becomes
 gradually
 prideless,
 devoid
 of
 vanity,
 nonviolent, forbearing,
simple,
devoted
to
the
great
spiritual
master,
and
self-controlled. By
culture
of
knowledge
one
becomes
unattached
to
hearth
and
home
and becomes
conscious
of
the
miseries
due
to
death,
birth,
old
age
and
disease. And
 all
 culture
 of
 knowledge
 culminates
 in
 devotional
 service
 to
 the Personality
of
Godhead,
Vāsudeva.
Therefore,
Vāsudeva
is
the
ultimate
aim in
 culturing
 all
 different
 branches
 of
 knowledge.
 Culture
 of
 knowledge leading
 one
 to
 the
 transcendental
 plane
 of
 meeting
 Vāsudeva
 is
 real

knowledge.
physical
knowledge
in
its
various
branches
is
condemned
in
the Bhagavad-gītā
as
ajñāna,
or
the
opposite
of
real
knowledge.
The
ultimate aim
 of
 physical
 knowledge
 is
 to
 satisfy
 the
 senses,
 which
 means prolongation
 of
 the
 term
 of
 material
 existence
 and
 thereby
 continuance
 of the
 threefold
 miseries.
 So
 prolonging
 the
 miserable
 life
 of
 material existence
is
nescience.
But
the
same
physical
knowledge
leading
to
the
way of
 spiritual
 understanding
 helps
 one
 to
 end
 the
 miserable
 life
 of
 physical existence
 and
 to
 begin
 the
 life
 of
 spiritual
 existence
 on
 the
 plane
 of Vāsudeva. The
 same
 applies
 to
 all
 kinds
 of
 austerities.
 Tapasya
 means
 voluntary acceptance
of
bodily
pains
to
achieve
some
higher
end
of
life.
Rāvaṇa
and Hiraṇyakaśipu
underwent
a
severe
type
of
bodily
torture
to
achieve
the
end of
 sense
 gratification.
 Sometimes
 modern
 politicians
 also
 undergo
 severe types
 of
 austerities
 to
 achieve
 some
 political
 end.
 This
 is
 not
 actually tapasya.
One
should
accept
voluntary
bodily
inconvenience
for
the
sake
of knowing
Vāsudeva
because
that
is
the
way
of
real
austerities.
Otherwise
all forms
 of
 austerities
 are
 classified
 as
 modes
 of
 passion
 and
 ignorance. passion
 and
 ignorance
 cannot
 end
 the
 miseries
 of
 life.
 Only
 the
 mode
 of goodness
can
mitigate
the
threefold
miseries
of
life.
Vasudeva
and
Devakī, the
so-called
father
and
mother
of
Lord
Kṛṣṇa,
underwent
penances
to
get Vāsudeva
as
their
son.
Lord
Śrī
Kṛṣṇa
is
the
father
of
all
living
beings
(Bg. 14.4).
Therefore
He
is
the
original
living
being
of
all
other
living
beings.
He is
the
original
eternal
enjoyer
amongst
all
other
enjoyers.
Therefore
no
one can
 be
 His
 begetting
 father,
 as
 the
 ignorant
 may
 think.
 Lord
 Śrī
 Kṛṣṇa agreed
to
become
the
son
of
Vasudeva
and
Devakī
upon
being
pleased
with their
 severe
 austerities.
 Therefore
 if
 any
 austerities
 have
 to
 be
 done,
 they must
be
done
to
achieve
the
end
of
knowledge,
Vāsudeva. Vāsudeva
 is
 the
 original
 Personality
 of
 Godhead
 Lord
 Śrī
 Kṛṣṇa.
 As explained
before,
the
original
Personality
of
Godhead
expands
Himself
by innumerable
 forms.
 Such
 expansion
 of
 forms
 is
 made
 possible
 by
 His various
 energies.
 His
 energies
 are
 also
 multifarious,
 and
 His
 internal energies
 are
 superior
 and
 external
 energies
 inferior
 in
 quality.
 They
 are explained
in
the
Bhagavad-gītā
(7.4-6)
as
the
parā
and
the
aparā
 prakṛtis. So
 His
 expansions
 of
 various
 forms
 which
 take
 place
 via
 the
 internal energies
 are
 superior
 forms,
 whereas
 the
 expansions
 which
 take
 place
 via the
 external
 energies
 are
 inferior
 forms.
 The
 living
 entities
 are
 also
 His expansions.
 The
 living
 entities
 who
 are
 expanded
 by
 His
 internal
 potency

are
eternally
liberated
persons,
whereas
those
who
are
expanded
in
terms
of the
material
energies
are
eternally
conditioned
souls.
Therefore,
all
culture of
 knowledge,
 austerities,
 sacrifice
 and
 activities
 should
 be
 aimed
 at changing
the
quality
of
the
influence
that
is
acting
upon
us.
For
the
present, we
are
all
being
controlled
by
the
external
energy
of
the
Lord,
and
just
to change
the
quality
of
the
influence,
we
must
endeavor
to
cultivate
spiritual energy.
 In
 the
 Bhagavad-gītā
 it
 is
 said
 that
 those
 who
 are
 mahātmās,
 or those
whose
minds
have
been
so
broadened
as
to
be
engaged
in
the
service of
Lord
Kṛṣṇa,
are
under
the
influence
of
the
internal
potency,
and
the
effect is
that
such
broadminded
living
beings
are
constantly
engaged
in
the
service of
the
Lord
without
deviation.
That
should
be
the
aim
of
life.
And
that
is
the verdict
 of
 all
 the
 Vedic
 literatures.
 No
 one
 should
 bother
 himself
 with fruitive
 activities
 or
 dry
 speculation
 about
 transcendental
 knowledge. Everyone
 should
 at
 once
 engage
 himself
 in
 the
 transcendental
 loving service
of
the
Lord.
Nor
should
one
worship
different
demigods
who
work as
 different
 hands
 of
 the
 Lord
 for
 creation,
 maintenance
 or
 destruction
 of the
 material
 world.
 There
 are
 innumerable
 powerful
 demigods
 who
 look over
the
external
management
of
the
material
world.
They
are
all
different assisting
 hands
 of
 Lord
 Vāsudeva.
 Even
 Lord
 Śiva
 and
 Lord
 Brahmā
 are included
 in
 the
 list
 of
 demigods,
 but
 Lord
 Viṣṇu,
 or
 Vāsudeva,
 is
 always transcendentally
situated.
Even
though
He
accepts
the
quality
of
goodness of
 the
 material
 world,
 He
 is
 still
 transcendental
 to
 all
 the
 material
 modes. The
following
example
will
clear
that
matter
more
explicitly.
In
the
prison house
there
are
the
prisoners
and
the
managers
of
the
prison
house.
Both
the managers
 and
 the
 prisoners
 are
 bound
 by
 the
 laws
 of
 the
 king.
 But
 even though
the
king
sometimes
comes
in
the
prison,
he
is
not
bound
by
the
laws of
the
prison
house.
The
king
is
therefore
always
transcendental
to
the
laws of
the
prison
house,
as
the
Lord
is
always
transcendental
to
the
laws
of
the material
world. TEXT
30 sa
evedaṁ
sasarjāgre bhagavān
ātma-māyayā sad-asad-rūpayā
cāsau guṇamayāguṇo
vibhuḥ

SYNONYMS saḥ-that;
eva-certainly;
idam-this;
sasarja-created;
agre-before;
 bhagavānthe
Personality
of
Godhead;
ātma-māyayā-by
His
personal
potency;
sat-the cause;
asat-the
effect;
rūpayā-by
forms;
ca-and;
asau-the
same
Lord;
guṇamaya-in
 the
 modes
 of
 material
 nature;
 aguṇaḥ-transcendental;
 vibhuḥ-the Absolute.

In
the
beginning
of
the
material
creation,
that
Absolute
Personality of
Godhead
[Vāsudeva],
in
His
transcendental
position,
created
the energies
of
cause
and
effect
by
His
own
internal
energy.

The
position
of
the
Lord
is
always
transcendental
because
the
causal
and effectual
energies
required
for
the
creation
of
the
material
world
were
also created
by
Him.
He
is
unaffected,
therefore,
by
the
qualities
of
the
material modes.
 His
 existence,
 form,
 activities
 and
 paraphernalia
 all
 existed
 before the
 material
 creation.*
 He
 is
 all-spiritual
 and
 has
 nothing
 to
 do
 with
 the qualities
 of
 the
 material
 world,
 which
 are
 qualitatively
 distinct
 from
 the spiritual
qualities
of
the
Lord. TEXT
31 tayā
vilasiteṣv
eṣu guṇeṣu
guṇavān
iva antaḥ-praviṣṭa
ābhāti vijñānena
vijṛmbhitaḥ SYNONYMS tayā-by
 them;
 vilasiteṣu-although
 in
 the
 function;
 eṣu-these;
 guṇeṣu-the modes
of
material
nature;
guṇavān-affected
by
the
modes;
iva-as
if;
antaḥwithin;
 praviṣṭaḥ-entered
 into;
 ābhāti-appears
 to
 be;
 vijñānena-by transcendental
consciousness;
vijṛmbhitaḥ-fully
enlightened.

After
creating
the
material
substance,
the
Lord
[Vāsudeva]
expands Himself
and
enters
into
it.
And
although
He
is
within
the
material modes
of
nature
and
appears
to
be;
one
of
the
created
beings,
He
is always
fully
enlightened
in
His
transcendental
position.

The
 living
 entities
 are
 separated
 parts
 and
 parcels
 of
 the
 Lord,
 and
 the conditioned
 living
 entities,
 who
 are
 unfit
 for
 the
 spiritual
 kingdom,
 are strewn
 within
 the
 material
 world
 to
 enjoy
 matter
 to
 the
 fullest
 extent.
 As Paramātmā
and
eternal
friend
of
the
living
entities,
the
Lord,
by
one
of
His plenary
 portions,
 accompanies
 the
 living
 entities
 to
 guide
 them
 in
 their material
enjoyment
and
to
become
witness
to
all
activities.
While
the
living entities
enjoy
the
material
conditions,
the
Lord
maintains
His
transcendental position
 without
 being
 affected
 by
 the
 material
 atmosphere.
 In
 the
 Vedic literatures
(śruti)
it
is
said
that
there
are
two
birds
in
one
tree. dvā
suparṇā
sayujā
sakhāyā samānaṁ
vṛkṣaṁ
pariṣasvajāte
 tayor
anyaḥ
pippalaṁ
svādv
atty
 anaśnann
anyo
'bhicākaśīti 
 (Muṇḍaka
Upaṇiṣad
3.1.1)*
One
of
them
is
eating
the
fruit
of
the tree,
while
the
other
is
witnessing
the
actions.
The
witness
is
the
Lord, and
the
fruit-eater
is
the
living
entity.
The
fruit-eater
(living
entity) has
forgotten
his
real
identity
and
is
overwhelmed
in
the
fruitive activities
of
the
material
conditions,
but
the
Lord
(Paramātmā)
is always
full
in
transcendental
knowledge.
That
is
the
difference between
the
Supersoul
and
the
conditioned
soul.
The
conditioned soul,
the
living
entity,
is
controlled
by
the
laws
of
nature,
while
the Paramātmā,
or
the
Supersoul,
is
the
controller
of
the
material
energy. TEXT
32 yathā
hy
avahito
vahnir dāruṣv
ekaḥ
sva-yoniṣu nāneva
bhāti
viśvātmā bhūteṣu
ca
tathā
pumān

SYNONYMS yathā-as
 much
 as;
 hi-exactly
 like;
 avahitaḥ-surcharged
 with;
 vahniḥ-fire; dāruṣu-in
 wood;
 ekaḥ-one;
 sva-yoniṣu-the
 source
 of
 manifestation;
 nānā iva-like
 different
 entities;
 bhāti-illuminates;
 viśva-ātmā-the
 Lord
 as Paramātmā;
bhūteṣu-in
 the
 living
 entities;
 ca-and;
tathā-in
 the
 same
 way; pumān-the
Absolute
Person.

The
Lord,
as
Supersoul,
pervades
all
things,
just
as
fire
permeates wood,
and
so
He
appears
to
be
of
many
varieties,
though
He
is
the absolute
one
without
a
second.

Lord
 Vāsudeva,
 the
 Supreme
 Personality
 of
 Godhead,
 by
 one
 of
 His plenary
 parts
 expands
 Himself
 all
 over
 the
 material
 world,
 and
 His existence
 can
 be
 perceived
 even
 within
 the
 atomic
 energy.
 Matter, antimatter,
 proton,
 neutron,
 etc.,
 are
 all
 different
 effects
 of
 the
 Paramātmā feature
of
the
Lord.
As
from
wood,
fire
can
be
manifested,
or
as
butter
can be
churned
out
of
milk,
so
also
the
presence
of
the
Lord
as
Paramātmā
can be
 felt
 by
 the
 process
 of
 legitimate
 hearing
 and
 chanting
 of
 the transcendental
subjects
which
are
especially
treated
in
the
Vedic
literatures like
 the
 Upaniṣads
 and
 Vedānta.
 Śrīmad-Bhāgavatam
 is
 the
 bona
 fide explanation
of
these
Vedic
literatures.
The
Lord
can
be
realized
through
the aural
 reception
 of
 the
 transcendental
 message,
 and
 that
 is
 the
 only
 way
 to experience
 the
 transcendental
 subject.
 As
 fire
 is
 kindled
 from
 wood
 by another
 fire,
 the
 divine
 consciousness
 of
 man
 can
 similarly
 be
 kindled
 by another
 divine
 grace.
 His
 Divine
 Grace
 the
 spiritual
 master
 can
 kindle
 the spiritual
 fire
 from
 the
 woodlike
 living
 entity
 by
 imparting
 proper
 spiritual messages
 injected
 through
 the
 receptive
 ear.
 Therefore
 one
 is
 required
 to approach
 the
 proper
 spiritual
 master
 with
 receptive
 ears
 only,
 and
 thus divine
existence
is
gradually
realized.
The
difference
between
animality
and humanity
 lies
 in
 this
 process
 only.
 A
 human
 being
 can
 hear
 properly, whereas
an
animal
cannot. TEXT
33

asau
guṇamayair
bhāvair bhūta-sūkṣmendriyātmabhiḥ sva-nirmiteṣu
nirviṣṭo bhuṅkte
bhūteṣu
tad-guṇān SYNONYMS asau-that
 Paramātmā;
 guṇa-mayaiḥ-influenced
 by
 the
 modes
 of
 nature; bhāvaiḥ-naturally;
bhūta-created;
sūkṣma-subtle;
indriya-senses;
ātmabhiḥby
the
living
beings;
sva-nirmiteṣu-in
His
own
creation;
nirviṣṭaḥ-entering; bhuṅkte-causes
 to
 enjoy;
 bhūteṣu-in
 the
 living
 entities;
 tat-guṇān-those modes
of
nature.

The
Supersoul
enters
into
the
bodies
of
the
created
beings
who
are influenced
by
the
modes
of
material
nature
and
causes
them
to
enjoy the
effects
of
these
modes
by
the
subtle
mind.

There
are
8,400,000
species
of
living
beings
beginning
from
the
highest intellectual
being,
Brahmā,
down
to
the
insignificant
ant,
and
all
of
them
are enjoying
the
material
world
according
to
the
desires
of
the
subtle
mind
and gross
material
body.
The
gross
material
body
is
based
on
the
conditions
of the
 subtle
 mind,
 and
 the
 senses
 are
 created
 according
 to
 the
 desire
 of
 the living
being.
The
Lord
as
Paramātmā
helps
the
living
being
to
get
material happiness
 because
 the
 living
 being
 is
 helpless
 in
 all
 respects
 in
 obtaining what
he
desires.
He
proposes,
and
the
Lord
disposes.
In
another
sense,
the living
beings
are
parts
and
parcels
of
the
Lord.
They
are
therefore
one
with the
 Lord.
 In
 the
Bhagavad-gītā
 the
 living
 beings
 in
 all
 varieties
 of
 bodies have
been
claimed
by
the
Lord
as
His
sons.
The
sufferings
and
enjoyments of
the
sons
are
indirectly
the
sufferings
and
enjoyments
of
the
father.
Still the
father
is
not
in
any
way
affected
directly
by
the
suffering
and
enjoyment of
the
sons.
He
is
so
kind
that
He
constantly
remains
with
the
living
being as
Paramātmā
and
always
tries
to
convert
the
living
being
towards
the
real happiness. TEXT
34

bhāvayaty
eṣa
sattvena lokān
vai
loka-bhāvanaḥ līlāvatārānurato deva-tiryaṅ-narādiṣu SYNONYMS bhāvayati-maintains;
 eṣaḥ-all
 these;
 sattvena-in
 the
 mode
 of
 goodness; lokān-all
over
the
universe;
vai-generally;
loka-bhāvanaḥ-the
 master
 of
 all the
 universes;
 līlā-pastimes;
 avatāra-incarnation;
 anurataḥ-assuming
 the role;
deva-the
 demigods;
 tiryak-lower
 animals;
 nara-ādiṣu-in
 the
 midst
 of human
beings.

Thus
the
Lord
of
the
universes
maintains
all
planets
inhabited
by demigods,
men
and
lower
animals.
Assuming
the
roles
of
incarnations, He
performs
pastimes
to
reclaim
those
in
the
mode
of
pure
goodness.

There
 are
 innumerable
 material
 universes,
 and
 in
 each
 and
 every universe
 there
 are
 innumerable
 planets
 inhabited
 by
 different
 grades
 of living
 entities
 in
 different
 modes
 of
 nature.
 The
 Lord
 (Viṣṇu)
 incarnates Himself
in
each
and
every
one
of
them
and
in
each
and
every
type
of
living society.
 He
 manifests
 His
 transcendental
 pastimes
 amongst
 them
 just
 to create
 the
 desire
 to
 go
 back
 to
 Godhead.
 The
 Lord
 does
 not
 change
 His original
transcendental
position,
but
He
appears
to
be
differently
manifested according
to
the
particular
time,
circumstances
and
society. Sometimes
He
incarnates
Himself
or
empowers
a
suitable
living
being
to act
for
Him,
but
in
either
case
the
purpose
is
the
same:
the
Lord
wants
the suffering
 living
 being
 to
 go
 back
 home,
 back
 to
 Godhead.
 The
 happiness which
 the
 living
 beings
 are
 hankering
 for
 is
 not
 to
 be
 found
 within
 any corner
 of
 the
 innumerable
 universes
 and
 material
 planets.
 The
 eternal happiness
 which
 the
 living
 being
 wants
 is
 obtainable
 in
 the
 kingdom
 of God,
 but
 the
 forgetful
 living
 beings
 under
 the
 influence
 of
 the
 material modes
 have
 no
 information
 of
 the
 kingdom
 of
 God.
 The
 Lord,
 therefore, comes
to
propagate
the
message
of
the
kingdom
of
God,
either
personally

as
an
incarnation
or
through
His
bona
fide
representative
as
the
good
son
of God.
 Such
 incarnations
 or
 sons
 of
 God
 are
 not
 making
 propaganda
 for going
 back
 to
 Godhead
 only
 within
 the
 human
 society.
 Their
 work
 is
 also going
 on
 in
 all
 types
 of
 societies,
 amongst
 demigods
 and
 those
 other
 than human
beings. Thus
end
the
Bhaktivedanta
purports
of
the
First
Canto,
Second
Chapter,
of the
Śrīmad-Bhāgavatam,
entitled
"Divinity
and
Divine
Service."

Chapter
Three Kṛṣṇa
Is
the
Source
of
All
Incarnations TEXT
1 sūta
uvāca jagṛhe
pauruṣaṁ
rūpaṁ bhagavān
mahad-ādibhiḥ sambhūtaṁ
ṣoḍaśa-kalam ādau
loka-sisṛkṣayā SYNONYMS sūtaḥ
 uvāca-Sūta
 said;
 jagṛhe-accepted;
 pauruṣam-plenary
 portion
 as
 the puruṣa
 incarnation;
 rūpam-form;
 bhagavān-the
 Personality
 of
 Godhead; mahat-ādibhiḥ-with
the
ingredients
of
the
material
world;
sambhūtam-thus there
was
the
creation
of;
ṣoḍaśa-kalam-sixteen
primary
principles;
ādau-in the
beginning;
loka-the
universes;
sisṛkṣayā-on
the
intention
of
creating.

Sūta
said:
In
the
beginning
of
the
creation,
the
Lord
first
expanded Himself
in
the
universal
form
of
the
puruṣa
incarnation
and
manifested all
the
ingredients
for
the
material
creation.
And
thus
at
first
there
was the
creation
of
the
sixteen
principles
of
material
action.
This
was
for the
purpose
of
creating
the
material
universe.

The
 Bhagavad-gītā
 states
 that
 the
 Personality
 of
 Godhead
 Śrī
 Kṛṣṇa maintains
these
material
universes
by
extending
His
plenary
expansions.
So this
 puruṣa
 form
 is
 the
 confirmation
 of
 the
 same
 principle.
 The
 original Personality
of
Godhead
Vāsudeva,
or
Lord
Kṛṣṇa,
who
is
famous
as
the
son of
King
Vasudeva
or
King
Nanda,
is
full
with
all
opulences,
all
potencies, all
 fame,
 all
 beauty,
 all
 knowledge
 and
 all
 renunciation.
 Part
 of
 His opulences
are
manifested
as
impersonal
Brahman,
and
part
of
His
opulences

are
manifested
as
Paramātmā.
This
puruṣa
feature
of
the
same
Personality of
Godhead
Śrī
Kṛṣṇa
is
the
original
Paramātmā
manifestation
of
the
Lord. There
are
three
puruṣa
features
in
the
material
creation,
and
this
form,
who is
known
as
the
Kāraṇodakaśāyī
Viṣṇu,
is
the
first
of
the
three.
The
others are
 known
 as
 the
 Garbhodakaśāyī
 Viṣṇu
 and
 the
 Kṣīrodakaśāyī
 Viṣṇu, which
 we
 shall
 know
 one
 after
 another.
 The
 innumerable
 universes
 are generated
 from
 the
 skin
 holes
 of
 this
 Kāraṇodakaśāyī
 Viṣṇu,
 and
 in
 each one
of
the
universes
the
Lord
enters
as
Garbhodakaśāyī
Viṣṇu. In
 the
 Bhagavad-gītā
 it
 is
 also
 mentioned
 that
 the
 material
 world
 is created
 at
 certain
 intervals
 and
 then
 again
 destroyed.
 This
 creation
 and destruction
is
done
by
the
supreme
will
because
of
the
conditioned
souls,
or the
 nitya-baddha
 living
 beings.
 The
 nitya-baddha,
 or
 the
 eternally conditioned
 souls,
 have
 the
 sense
 of
 individuality
 or
 ahaṅkāra,
 which dictates
 them
 sense
 enjoyment,
 which
 they
 are
 unable
 to
 have constitutionally.
 The
 Lord
 is
 the
 only
 enjoyer,
 and
 all
 others
 are
 enjoyed. The
living
beings
are
predominated
enjoyers.
But
the
eternally
conditioned souls,
 forgetful
 of
 this
 constitutional
 position,
 have
 strong
 aspirations
 to enjoy.
 The
 chance
 to
 enjoy
 matter
 is
 given
 to
 the
 conditioned
 souls
 in
 the material
 world,
 and
 side
 by
 side
 they
 are
 given
 the
 chance
 to
 understand their
 real
 constitutional
 position.
 Those
 fortunate
 living
 entities
 who
 catch the
 truth
 and
 surrender
 unto
 the
 lotus
 feet
 of
 Vāsudeva
 after
 many,
 many births
 in
 the
 material
 world
 join
 the
 eternally
 liberated
 souls
 and
 thus
 are allowed
 to
 enter
 into
 the
 kingdom
 of
 Godhead.
 After
 this,
 such
 fortunate living
entities
need
not
come
again
within
the
occasional
material
creation. But
 those
 who
 cannot
 catch
 the
 constitutional
 truth
 are
 again
 merged
 into the
 mahat-tattva
 at
 the
 time
 of
 the
 annihilation
 of
 the
 material
 creation. When
the
creation
is
again
set
up,
this
mahat-tattva
is
again
let
loose.
This mahat-tattva
 contains
 all
 the
 ingredients
 of
 the
 material
 manifestations, including
the
conditioned
souls.
Primarily
this
mahat-tattva
is
divided
into sixteen
 parts,
 namely
 the
 five
 gross
 material
 elements
 and
 the
 eleven working
 instruments
 or
 senses.
 It
 is
 like
 the
 cloud
 in
 the
 clear
 sky.
 In
 the spiritual
sky,
the
effulgence
of
Brahman
is
spread
all
around,
and
the
whole system
is
dazzling
in
spiritual
light.
The
mahat-tattva
is
assembled
in
some corner
 of
 the
 vast,
 unlimited
 spiritual
 sky,
 and
 the
 part
 which
 is
 thus covered
 by
 the
 mahat-tattva
 is
 called
 the
 material
 sky.
 This
 part
 of
 the spiritual
sky,
called
the
mahat-tattva,
is
only
an
insignificant
portion
of
the whole
 spiritual
 sky,
 and
 within
 this
 mahat-tattva
 there
 are
 innumerable

universes.
 All
 these
 universes
 are
 collectively
 produced
 by
 the Kāraṇodakaśāyī
Viṣṇu,
called
also
the
Mahā-Viṣṇu,
who
simply
throws
His glance
to
impregnate
the
material
sky. TEXT
2 yasyāmbhasi
śayānasya yoga-nidrāṁ
vitanvataḥ nābhi-hradāmbujād
āsīd brahmā
viśva-sṛjāṁ
patiḥ SYNONYMS yasya-whose;
ambhasi-in
 the
 water;
 śayānasya-lying
 down;
 yoga-nidrāmsleeping
 in
 meditation;
 vitanvataḥ-ministering;
 nābhi-navel;
 hrada-out
 of the
 lake;
 ambujāt-from
 the
 lotus;
 āsīt-was
 manifested;
 brahmā-the grandfather
 of
 the
 living
 beings;
 viśva-the
 universe;
 sṛjām-the
 engineers; patiḥ-master.

A
part
of
the
puruṣa
lies
down
within
the
water
of
the
universe,
from the
navel
lake
of
His
body
sprouts
a
lotus
stem,
and
from
the
lotus flower
atop
this
stem,
Brahmā,
the
master
of
all
engineers
in
the universe,
becomes
manifest.

The
 first
 puruṣa
 is
 the
 Kāraṇodakaśāyī
 Viṣṇu.
 From
 His
 skin
 holes innumerable
 universes
 have
 sprung
 up.
 In
 each
 and
 every
 universe,
 the puruṣa
enters
as
the
Garbhodakaśāyī
Viṣṇu.
He
is
lying
within
the
half
of the
universe
which
is
full
with
the
water
of
His
body.
And
from
the
navel
of Garbhodakaśāyī
 Viṣṇu
 has
 sprung
 the
 stem
 of
 the
 lotus
 flower,
 the birthplace
of
Brahmā,
who
is
the
father
of
all
living
beings
and
the
master of
all
the
demigod
engineers
engaged
in
the
perfect
design
and
working
of the
universal
order.
Within
the
stem
of
the
lotus
there
are
fourteen
divisions of
 planetary
 systems,
 and
 the
 earthly
 planets
 are
 situated
 in
 the
 middle. Upwards
there
are
other,
better
planetary
systems,
and
the
topmost
system is
called
Brahmaloka
or
Satyaloka.
Downwards
from
the
earthly
planetary

system
there
are
seven
lower
planetary
systems
inhabited
by
the
asuras
and similar
other
materialistic
living
beings. From
 Garbhodakaśāyī
 Viṣṇu
 there
 is
 expansion
 of
 the
 Kṣīrodakaśāyī Viṣṇu,
 who
 is
 the
 collective
 Paramātmā
 of
 all
 living
 beings.
 He
 is
 called Hari,
and
from
Him
all
incarnations
within
the
universe
are
expanded. Therefore,
 the
 conclusion
 is
 that
 the
 puruṣa-avatāra
 is
 manifested
 in three
 features
 -
 first
 the
 Kāraṇodakaśāyī
 who
 creates
 aggregate
 material ingredients
 in
 the
 mahat-tattva,
 second
 the
 Garbhodakaśāyī
 who
 enters
 in each
 and
 every
 universe,
 and
 third
 the
 Kṣīrodakaśāyī
 Viṣṇu
 who
 is
 the Paramātmā
of
every
material
object,
organic
or
inorganic.
One
who
knows these
 plenary
 features
 of
 the
 Personality
 of
 Godhead
 knows
 Godhead properly,
and
thus
the
knower
becomes
freed
from
the
material
conditions of
birth,
death,
old
age
and
disease,
as
it
is
confirmed
in
Bhagavad-gītā,
In this
 śloka
 the
 subject
 matter
 of
 Mahā-Viṣṇu
 is
 summarized.
 The
 MahāViṣṇu
lies
down
in
some
part
of
the
spiritual
sky
by
His
own
free
will.
Thus He
lies
on
the
ocean
of
kāraṇa,
 from
 where
 He
 glances
 over
 His
 material nature,
 and
 the
 mahat-tattva
 is
 at
 once
 created.
 Thus
 electrified
 by
 the power
 of
 the
 Lord,
 the
 material
 nature
 at
 once
 creates
 innumerable universes,
 just
 as
 in
 due
 course
 a
 tree
 decorates
 itself
 with
 innumerable grown
fruits.
The
seed
of
the
tree
is
sown
by
the
cultivator,
and
the
tree
or creeper
in
due
course
becomes
manifested
with
so
many
fruits.
Nothing
can take
place
without
a
cause.
The
Kāraṇa
Ocean
is
therefore
called
the
Causal Ocean.
Kāraṇa
means
"causal."
We
should
not
foolishly
accept
the
atheistic theory
of
creation.
The
description
of
the
atheists
is
given
in
the
Bhagavadgītā.
The
atheist
does
not
believe
in
the
creator,
but
he
cannot
give
a
good theory
 to
 explain
 the
 creation.
 Material
 nature
 has
 no
 power
 to
 create without
 the
 power
 of
 the
 puruṣa,
 just
 as
 a
 prakṛti,
 or
 woman,
 cannot produce
 a
 child
 without
 the
 connection
 of
 a
 puruṣa,
 or
 man.
 The
 puruṣa impregnates,
and
the
prakṛti
delivers.
We
should
not
expect
milk
from
the fleshy
bags
on
the
neck
of
a
goat,
although
they
look
like
breastly
nipples. Similarly,
 we
 should
 not
 expect
 any
 creative
 power
 from
 the
 material ingredients;
we
must
believe
in
the
power
of
the
puruṣa,
who
impregnates prakṛti,
or
nature.
Because
the
Lord
wished
to
lie
down
in
meditation,
the material
energy
created
innumerable
universes
at
once,
in
each
of
them
the Lord
lay
down,
and
thus
all
the
planets
and
the
different
paraphernalia
were created
at
once
by
the
will
of
the
Lord.
The
Lord
has
unlimited
potencies, and
thus
He
can
act
as
He
likes
by
perfect
planning,
although
personally
He

has
nothing
to
do.
No
one
is
greater
than
or
equal
to
Him.
That
is
the
verdict of
the
Vedas. TEXT
3 yasyāvayava-saṁsthānaiḥ kalpito
loka-vistaraḥ tad
vai
bhagavato
rūpaṁ viśuddhaṁ
sattvam
ūrjitam SYNONYMS yasya-whose;
avayava-bodily
expansion;
saṁsthānaiḥ-situated
in;
kalpitaḥis
imagined;
loka-planets
of
inhabitants;
vistaraḥ-various;
tat
vai-but
that
is; bhagavataḥ-of
the
Personality
of
Godhead;
rūpam-form;
viśuddham-purely; sattvam-existence;
ūrjitam-excellence.

It
is
believed
that
all
the
universal
planetary
systems
are
situated
on the
extensive
body
of
the
puruṣa,
but
He
has
nothing
to
do
with
the created
material
ingredients.
His
body
is
eternally
in
spiritual
existence par
excellence.

The
conception
of
the
virāṭ-rūpa
or
viśva-rūpa
of
the
Supreme
Absolute Truth
 is
 especially
 meant
 for
 the
 neophyte
 who
 can
 hardly
 think
 of
 the transcendental
 form
 of
 the
 Personality
 of
 Godhead.
 To
 him
 a
 form
 means something
 of
 this
 material
 world,
 and
 therefore
 an
 opposite
 conception
 of the
 Absolute
 is
 necessary
 in
 the
 beginning
 to
 concentrate
 the
 mind
 on
 the power
extension
of
the
Lord.
As
stated
above,
the
Lord
extends
His
potency in
the
form
of
the
mahat-tattva,
which
includes
all
material
ingredients.
The extension
of
power
by
the
Lord
and
the
Lord
Himself
personally
are
one
in one
sense,
but
at
the
same
time
the
mahat-tattva
is
different
from
the
Lord. Therefore
the
potency
of
the
Lord
and
the
Lord
are
simultaneously
different and
 nondifferent.
 The
 conception
 of
 the
 virāṭ-rūpa,
 especially
 for
 the impersonalist,
is
thus
nondifferent
from
the
eternal
form
of
the
Lord.
This eternal
form
of
the
Lord
exists
prior
to
the
creation
of
the
mahat-tattva,
and

it
is
stressed
here
that
the
eternal
form
of
the
Lord
is
par
excellence
spiritual or
 transcendental
 to
 the
 modes
 of
 material
 nature.
 The
 very
 same transcendental
form
of
the
Lord
is
manifested
by
His
internal
potency,
and the
 formation
 of
 His
 multifarious
 manifestations
 of
 incarnations
 is
 always of
the
same
transcendental
quality,
without
any
touch
of
the
mahat-tattva. TEXT
4 paśyanty
ado
rūpam
adabhra-cakṣuṣā sahasra-pādoru-bhujānanādbhutam sahasra-mūrdha-śravaṇākṣi-nāsikaṁ sahasra-mauly-ambara-kuṇḍalollasat SYNONYMS paśyanti-see;
adaḥ-the
 form
 of
 the
 puruṣa;
 rūpam-form;
 adabhra-perfect; cakṣuṣā-by
 the
 eyes;
 sahasra-pāda-thousands
 of
 legs;
 ūru-thighs;
 bhujaānana-hands
 and
 faces;
 adbhutam-wonderful;
 sahasra-thousands
 of; mūrdha-heads;
śravaṇa-ears;
akṣi-eyes;
nāsikam-noses;
sahasra-thousands; mauli-garlands;
ambara-dresses;
kuṇḍala-earrings;
ullasat-all
glowing.

The
devotees,
with
their
perfect
eyes,
see
the
transcendental
form
of the
puruṣa
who
has
thousands
of
legs,
thighs,
arms
and
faces-all extraordinary.
In
that
body
there
are
thousands
of
heads,
ears,
eyes and
noses.
They
are
decorated
with
thousands
of
helmets
and
glowing earrings
and
are
adorned
with
garlands.

With
our
present
materialized
senses
we
cannot
perceive
anything
of
the transcendental
Lord.
Our
present
senses
are
to
be
rectified
by
the
process
of devotional
 service,
 and
 then
 the
 Lord
 Himself
 becomes
 revealed
 to
 us.
 In the
 Bhagavad-gītā
 it
 is
 confirmed
 that
 the
 transcendental
 Lord
 can
 be perceived
only
by
pure
devotional
service.
So
it
is
confirmed
in
the
Vedas that
 only
 devotional
 service
 can
 lead
 one
 to
 the
 side
 of
 the
 Lord
 and
 that only
 devotional
 service
 can
 reveal
 Him.
 In
 the
 Brahma-saṁhitā
 also
 it
 is said
 that
 the
 Lord
 is
 always
 visible
 to
 the
 devotees
 whose
 eyes
 have
 been

anointed
 with
 the
 tinge
 of
 devotional
 service.
 So
 we
 have
 to
 take information
of
the
transcendental
form
of
the
Lord
from
persons
who
have actually
seen
Him
with
perfect
eyes
smeared
with
devotional
service.
In
the material
 world
 also
 we
 do
 not
 always
 see
 things
 with
 our
 own
 eyes;
 we sometimes
 see
 through
 the
 experience
 of
 those
 who
 have
 actually
 seen
 or done
things.
If
that
is
the
process
for
experiencing
a
mundane
object,
it
is more
perfectly
applicable
in
matters
transcendental.
So
only
with
patience and
perseverance
can
we
realize
the
transcendental
subject
matter
regarding the
Absolute
Truth
and
His
different
forms.
He
is
formless
to
the
neophytes, but
He
is
in
transcendental
form
to
the
expert
servitor. TEXT
5 etan
nānāvatārāṇāṁ nidhānaṁ
bījam
avyayam yasyāṁśāṁśena
sṛjyante deva-tiryaṅ-narādayaḥ SYNONYMS etat-this
 (form);
 nānā-multifarious;
 avatārāṇām-of
 the
 incarnations; nidhānam-source;
bījam-seed;
avyayam-indestructible;
yasya-whose;
aṁśaplenary
portion;
aṁśena-part
 of
 the
 plenary
 portion;
sṛjyante-create;
devademigods;
tiryak-animals;
nara-ādayaḥ-human
beings
and
others.

This
form
[the
second
manifestation
of
the
puruṣa]
is
the
source
and indestructible
seed
of
multifarious
incarnations
within
the
universe. From
the
particles
and
portions
of
this
form,
different
living
entities, like
demigods,
men
and
others,
are
created.

The
 puruṣa,
 after
 creating
 innumerable
 universes
 in
 the
 mahat-tattva, entered
in
each
of
them
as
the
second
puruṣa,
Garbhodakaśāyī
Viṣṇu.
When He
saw
that
within
the
universe
there
was
only
darkness
and
space,
without a
 resting
 place,
 He
 filled
 half
 of
 the
 universe
 with
 water
 from
 His
 own perspiration
and
laid
Himself
down
on
the
same
water.
This
water
is
called

Garbhodaka.
Then
from
His
navel
the
stem
of
the
lotus
flower
sprouted,
and on
 the
 flower
 petals
 the
 birth
 of
 Brahmā,
 or
 the
 master
 engineer
 of
 the universal
plan,
took
place.
Brahmā
became
the
engineer
of
the
universe,
and the
Lord
Himself
took
charge
of
the
maintenance
of
the
universe
as
Viṣṇu. Brahmā
was
generated
from
rajo-guṇa
of
prakṛti,
or
the
mode
of
passion
in nature,
and
Viṣṇu
became
the
Lord
of
the
mode
of
goodness.
Viṣṇu,
being transcendental
to
all
the
modes,
is
always
aloof
from
materialistic
affection. This
has
already
been
explained.
From
Brahmā
there
is
Rudra
(Śiva),
who is
 in
 charge
 of
 the
 mode
 of
 ignorance
 or
 darkness.
 He
 destroys
 the
 whole creation
by
the
will
of
the
Lord.
Therefore
all
three,
namely
Brahmā,
Viṣṇu and
Śiva,
are
incarnations
of
the
Garbhodakaśāyī
Viṣṇu.
From
Brahmā
the other
 demigods
 like
 Dakṣa,
 Marīci,
 Manu
 and
 many
 others
 become incarnated
 to
 generate
 living
 entities
 within
 the
 universe.
 This Garbhodakaśāyī
 Viṣṇu
 is
 glorified
 in
 the
 Vedas
 in
 the
 hymns
 of
 Garbhastuti,
which
begin
with
the
description
of
the
Lord
as
having
thousands
of heads,
 etc.
 The
 Garbhodakaśāyī
 Viṣṇu
 is
 the
 Lord
 of
 the
 universe,
 and although
 He
 appears
 to
 be
 lying
 within
 the
 universe,
 He
 is
 always transcendental.
This
also
has
already
been
explained.
The
Viṣṇu
who
is
the plenary
 portion
 of
 the
 Garbhodakaśāyī
 Viṣṇu
 is
 the
 Supersoul
 of
 the universal
 life,
 and
 He
 is
 known
 as
 the
 maintainer
 of
 the
 universe
 or Kṣīrodakaśāyī
 Viṣṇu.
 So
 the
 three
 features
 of
 the
 original
 puruṣa
 are
 thus understood.
 And
 all
 the
 incarnations
 within
 the
 universe
 are
 emanations from
this
Kṣīrodakaśāyī
Viṣṇu. In
 different
 millennia
 there
 are
 different
 incarnations,
 and
 they
 are innumerable,
 although
 some
 of
 them
 are
 very
 prominent,
 such
 as
 Matsya, Kūrma,
 Varāha,
 Rāma,
 Nṛsiṁha,
 Vāmana
 and
 many
 others.
 These incarnations
 are
 called
 līlā
 incarnations.
 Then
 there
 are
 qualitative incarnations
such
as
Brahmā,
Viṣṇu,
and
Śiva
(or
Rudra)
who
take
charge of
the
different
modes
of
material
nature. Lord
Viṣṇu
is
nondifferent
from
the
Personality
of
Godhead.
Lord
Śiva is
 in
 the
 marginal
 position
 between
 the
 Personality
 of
 Godhead
 and
 the living
 entities,
 or
jīvas.
 Brahmā
 is
 always
 a
 jīva-tattva.
 The
 highest
 pious living
 being,
 or
 the
 greatest
 devotee
 of
 the
 Lord,
 is
 empowered
 with
 the potency
of
the
Lord
for
creation,
and
he
is
called
Brahmā.
His
power
is
like the
power
of
the
sun
reflected
in
valuable
stones
and
jewels.
When
there
is no
such
living
being
to
take
charge
of
the
post
of
Brahmā,
the
Lord
Himself becomes
a
Brahmā
and
takes
charge
of
the
post.

Lord
Śiva
is
not
an
ordinary
living
being.
He
is
the
plenary
portion
of
the Lord,
but
because
Lord
Śiva
is
in
direct
touch
with
material
nature,
he
is
not exactly
in
the
same
transcendental
position
as
Lord
Viṣṇu.
The
difference
is like
that
between
milk
and
curd.
Curd
is
nothing
but
milk,
and
yet
it
cannot be
used
in
place
of
milk. The
 next
 incarnations
 are
 the
 Manus.
 Within
 one
 day's
 duration
 of
 the life
of
Brahmā
(which
is
calculated
by
our
solar
year
as
4,300,000
x
1,000 years)
 there
 are
 fourteen
 Manus.
 Therefore
 there
 are
 420
 Manus
 in
 one month
 of
 Brahmā
 and
 5,040
 Manus
 in
 one
 year
 of
 Brahmā.
 Brahmā
 lives for
 one
 hundred
 years
 of
 his
 age,
 and
 therefore
 there
 are
 5,040
 x
 100
 or 504,000
 Manus
 in
 the
 duration
 of
 Brahmā's
 life.
 There
 are
 innumerable universes,
with
one
Brahmā
in
each
of
them,
and
all
of
them
are
created
and annihilated
 during
 the
 breathing
 time
 of
 the
 puruṣa.
 Therefore
 one
 can simply
imagine
how
many
millions
of
Manus
there
are
during
one
breath
of the
puruṣa. The
Manus
who
are
prominent
within
this
universe
are
as
follows:
Yajña as
 Svāyambhuva
 Manu,
 Vibhu
 as
 Svārociṣa
 Manu,
 Satyasena
 as
 Uttama Manu,
Hari
as
Tāmasa
Manu,
Vaikuṇṭha
as
Raivata
Manu,
Ajita
as
Cākṣuṣa Manu,
Vāmana
as
Vaivasvata
Manu
(the
present
age
is
under
the
Vaivasvata Manu),
 Sārvabhauma
 as
 Sāvarṇi
 Manu,
 Ṛṣabha
 as
 Dakṣasāvarṇi
 Manu, Viṣvaksena
 as
 Brahma-sāvarṇi
 Manu,
 Dharmasetu
 as
 Dharma-sāvarṇi Manu,
Sudhāmā
as
Rudra-sāvarṇi
Manu,
Yogeśvara
as
Deva-sāvarṇi
Manu, and
Bṛhadbhānu
as
Indra-sāvarṇi
Manu.
These
are
the
names
of
one
set
of fourteen
Manus
covering
4,300,000,000
solar
years
as
described
above. Then
there
are
the
yugāvatāras,
or
the
incarnations
of
the
millennia.
The yugas
are
known
as
Satya-yuga,
Tretā-yuga,
Dvāpara-yuga
and
Kali-yuga. The
incarnations
of
each
yuga
are
of
different
color.
The
colors
are
white, red,
 black
 and
 yellow.
 In
 the
 Dvāpara-yuga,
 Lord
 Kṛṣṇa
 in
 black
 color appeared,
and
in
the
Kali-yuga
Lord
Caitanya
in
yellow
color
appeared. So
 all
 the
 incarnations
 of
 the
 Lord
 are
 mentioned
 in
 the
 revealed scriptures.
There
is
no
scope
for
an
imposter
to
become
an
incarnation,
for an
 incarnation
 must
 be
 mentioned
 in
 the
 śāstras.
 An
 incarnation
 does
 not declare
Himself
to
be
an
incarnation
of
the
Lord,
but
great
sages
agree
by the
 symptoms
 mentioned
 in
 the
 revealed
 scriptures.
 The
 features
 of
 the incarnation
and
the
particular
type
of
mission
which
He
has
to
execute
are mentioned
in
the
revealed
scriptures.

Apart
 from
 the
 direct
 incarnations,
 there
 are
 innumerable
 empowered incarnations.
 They
 are
 also
 mentioned
 in
 the
 revealed
 scriptures.
 Such incarnations
 are
 directly
 as
 well
 as
 indirectly
 empowered.
 When
 they
 are directly
 empowered
 they
 are
 called
 incarnations,
 but
 when
 they
 are indirectly
 empowered
 they
 are
 called
 vibhūtis.
 Directly
 empowered incarnations
 are
 the
 Kumāras,
 Nārada,
 Pṛthu,
 Śeṣa,
 Ananta,
 etc.
 As
 far
 as vibhūtis
are
concerned,
they
are
very
explicitly
described
in
the
Bhagavadgītā
 in
 the
 Vibhūti-yoga
 chapter.
 And
 for
 all
 these
 different
 types
 of incarnations,
the
fountainhead
is
the
Garbhodakaśāyī
Viṣṇu. TEXT
6 sa
eva
prathamaṁ
devaḥ kaumāraṁ
sargam
āśritaḥ cacāra
duścaraṁ
brahmā brahmacaryam
akhaṇḍitam SYNONYMS saḥ-that;
eva-certainly;
prathamam-first;
devaḥ-Supreme
 Lord;
kaumāramnamed
 the
 Kumāras
 (unmarried);
 sargam-creation;
 āśritaḥ-under;
 cacāraperformed;
duścaram-very
difficult
to
do;
brahmā-in
the
order
of
Brahman; brahmacaryam-under
 discipline
 to
 realize
 the
 Absolute
 (Brahman); akhaṇḍitam-unbroken.

First
of
all,
in
the
beginning
of
creation,
there
were
the
four unmarried
sons
of
Brahmā
[the
Kumāras],
who,
being
situated
in
a vow
of
celibacy,
underwent
severe
austerities
for
realization
of
the Absolute
Truth.

The
creation
of
the
material
world
is
effected,
maintained
and
then
again annihilated
at
certain
intervals.
So
there
are
different
names
of
the
creations in
terms
of
the
particular
types
of
Brahmā,
the
father
of
the
living
beings
in the
creation.
The
Kumāras,
as
above
mentioned,
appeared
in
the
Kaumāra creation
 of
 the
 material
 world,
 and
 to
 teach
 us
 the
 process
 of
 Brahman

realization,
they
underwent
a
severe
type
of
disciplinary
action
as
bachelors. These
 Kumāras
 are
 empowered
 incarnations.
 And
 before
 executing
 the severe
type
of
disciplinary
actions,
all
of
them
became
qualified
brāhmaṇas. This
 example
 suggests
 that
 one
 must
 first
 acquire
 the
 qualifications
 of
 a brāhmaṇa,
 not
 simply
 by
 birth
 but
 also
 by
 quality,
 and
 then
 one
 can undergo
the
process
of
Brahman
realization. TEXT
7 dvitīyaṁ
tu
bhavāyāsya rasātala-gatāṁ
mahīm uddhariṣyann
upādatta yajñeśaḥ
saukaraṁ
vapuḥ SYNONYMS dvitīyam-the
 second;
 tu-but;
 bhavāya-for
 the
 welfare;
 asya-of
 this
 earth; rasātala-of
 the
 lowest
 region;
 gatām-having
 gone;
 mahīm-the
 earth; uddhariṣyan-lifting;
 upādatta-established;
 yajñeśaḥ-the
 proprietor
 or
 the supreme
enjoyer;
saukaram-hoggish;
vapuḥ-incarnation.

The
supreme
enjoyer
of
all
sacrifices
accepted
the
incarnation
of
a boar
[the
second
incarnation],
and
for
the
welfare
of
the
earth
He
lifted the
earth
from
the
nether
regions
of
the
universe.

The
indication
is
that
for
each
and
every
incarnation
of
the
Personality
of Godhead,
the
particular
function
executed
is
also
mentioned.
There
cannot be
 any
 incarnation
 without
 a
 particular
 function,
 and
 such
 functions
 are always
extraordinary.
They
are
impossible
for
any
living
being
to
perform. The
 incarnation
 of
 the
 boar
 was
 to
 take
 the
 earth
 out
 of
 Pluto's
 region
 of filthy
 matter.
 Picking
 up
 something
 from
 a
 filthy
 place
 is
 done
 by
 a
 boar, and
 the
 all-powerful
 Personality
 of
 Godhead
 displayed
 this
 wonder
 to
 the asuras,
 who
 had
 hidden
 the
 earth
 in
 such
 a
 filthy
 place.
 There
 is
 nothing impossible
for
the
Personality
of
Godhead,
and
although
He
played
the
part

of
 a
 boar,
 by
 the
 devotees
 He
 is
 worshiped,
 staying
 always
 in transcendence. TEXT
8 tṛtīyam
ṛṣi-sargaṁ
vai devarṣitvam
upetya
saḥ tantraṁ
sātvatam
ācaṣṭa naiṣkarmyaṁ
karmaṇāṁ
yataḥ SYNONYMS tṛtīyam-the
third
one;
ṛṣi-sargam-the
 millennium
 of
 the
ṛṣis;
vai-certainly; devarṣitvam-incarnation
 of
 the
 ṛṣi
 amongst
 the
 demigods;
 upetya-having accepted;
 saḥ-he;
 tantram-exposition
 of
 the
 Vedas;
 sātvatam-which
 is especially
 meant
 for
 devotional
 service;
 ācaṣṭa-collected;
 naiṣkarmyamnonfruitive;
karmaṇām-of
work;
yataḥ-from
which.

In
the
millennium
of
the
ṛṣis,
the
Personality
of
Godhead
accepted the
third
empowered
incarnation
in
the
form
of
Devarṣi
Nārada,
who
is a
great
sage
among
the
demigods.
He
collected
expositions
of
the
Vedas which
deal
with
devotional
service
and
which
inspire
nonfruitive action.

The
 great
 Ṛṣi
 Nārada,
 who
 is
 an
 empowered
 incarnation
 of
 the Personality
of
Godhead,
propagates
devotional
service
all
over
the
universe. All
great
devotees
of
the
Lord
all
over
the
universe
and
in
different
planets and
 species
 of
 life
 are
 his
 disciples.
 Śrīla
 Vyāsadeva,
 the
 compiler
 of
 the Śrīmad-Bhāgavatam,
 is
 also
 one
 of
 his
 disciples.
 Nārada
 is
 the
 author
 of Nārada-pañcarātra,
which
is
the
exposition
of
the
Vedas
particularly
for
the devotional
service
of
the
Lord.
This
Nārada-pañcarātra
 trains
 the
karmīs, or
 the
 fruitive
 workers,
 to
 achieve
 liberation
 from
 the
 bondage
 of
 fruitive work.
The
conditioned
souls
are
mostly
attracted
by
fruitive
work
because they
want
to
enjoy
life
by
the
sweat
of
their
own
brows.
The
whole
universe is
full
of
fruitive
workers
in
all
species
of
life.
The
fruitive
works
include
all

kinds
of
economic
development
plans.
But
the
law
of
nature
provides
that every
 action
 has
 its
 resultant
 reaction,
 and
 the
 performer
 of
 the
 work
 is bound
 up
 by
 such
 reactions,
 good
 or
 bad.
 The
 reaction
 of
 good
 work
 is comparative
 material
 prosperity,
 whereas
 the
 reaction
 of
 bad
 work
 is comparative
 material
 distress.
 But
 material
 conditions,
 either
 in
 so-called happiness
or
in
so-called
distress,
are
all
meant
ultimately
for
distress
only. Foolish
materialists
have
no
information
of
how
to
obtain
eternal
happiness in
the
unconditional
state.
Śrī
Nārada
informs
these
foolish
fruitive
workers how
 to
 realize
 the
 reality
 of
 happiness.
 He
 gives
 direction
 to
 the
 diseased men
of
the
world
how
one's
present
engagement
can
lead
one
to
the
path
of spiritual
emancipation.
The
physician
directs
the
patient
to
take
treated
milk in
 the
 form
 of
 curd
 for
 his
 sufferings
 from
 indigestion
 due
 to
 his
 taking another
milk
preparation.
So
the
cause
of
the
disease
and
the
remedy
of
the disease
may
be
the
same,
but
it
must
be
treated
by
an
expert
physician
like Nārada.
 The
 Bhagavad-gītā
 also
 gives
 the
 same
 solution
 of
 serving
 the Lord
 by
 the
 fruits
 of
 one's
 labor.
 That
 will
 lead
 one
 to
 the
 path
 of naiṣkarmya,
or
liberation. TEXT
9 turye
dharma-kalā-sarge nara-nārāyaṇāv
ṛṣī bhūtvātmopaśamopetam akarod
duścaraṁ
tapaḥ SYNONYMS turye-in
 the
 fourth
 of
 the
 line;
 dharma-kalā-wife
 of
 Dharmarāja;
 sargebeing
 born
 of;
 nara-nārāyaṇau-named
 Nara
 and
 Nārāyaṇa;
 ṛṣī-sages; bhūtvā-becoming;
 ātma-upaśama-controlling
 the
 senses;
 upetam-for achievement
 of;
 akarot-undertook;
 duścaram-very
 strenuous;
 tapaḥpenance.

In
the
fourth
incarnation,
the
Lord
became
Nara
and
Nārāyaṇa,
the twin
sons
of
the
wife
of
King
Dharma.
Thus
He
undertook
severe
and exemplary
penances
to
control
the
senses.

As
 King
 Ṛṣabha
 advised
 His
 sons,
 tapasya,
 or
 voluntary
 acceptance
 of penance
for
realization
of
the
transcendence,
is
the
only
duty
of
the
human being;
it
was
so
done
by
the
Lord
Himself
in
an
exemplary
manner
to
teach us.
The
Lord
is
very
kind
to
the
forgetful
souls.
He
therefore
comes
Himself and
 leaves
 behind
 necessary
 instructions
 and
 also
 sends
 His
 good
 sons
 as representatives
to
call
all
the
conditioned
souls
back
to
Godhead.
Recently, within
the
memory
of
everyone,
Lord
Caitanya
also
appeared
for
the
same purpose:
 to
 show
 special
 favor
 to
 fallen
 souls
 of
 this
 age
 of
 iron
 industry. The
 incarnation
 of
 Nārāyaṇa
 is
 worshiped
 still
 at
 Badarī-nārāyaṇa,
 on
 the range
of
the
Himalayas. TEXT
10 pañcamaḥ
kapilo
nāma siddheśaḥ
kāla-viplutam provācāsuraye
sāṅkhyaṁ tattva-grāma-vinirṇayam SYNONYMS pañcamaḥ-the
 fifth
 one;
kapilaḥ-Kapila;
nāma-of
 the
 name;
 siddheśaḥ-the foremost
 amongst
 the
 perfect;
 kāla-time;
 viplutam-lost;
 provāca-said; āsuraye-unto
 the
 brāhmaṇa
 named
 Āsuri;
 sāṅkhyam-metaphysics;
 tattvagrāma-the
sum
total
of
the
creative
elements;
vinirṇayam-exposition.

The
fifth
incarnation,
named
Lord
Kapila,
is
foremost
among perfected
beings.
He
gave
an
exposition
of
the
creative
elements
and metaphysics
to
Āsuri
Brāhmaṇa,
for
in
course
of
time
this
knowledge had
been
lost.

The
 sum
 total
 of
 the
 creative
 elements
 is
 twenty-four
 in
 all.
 Each
 and every
 one
 of
 them
 is
 explicitly
 explained
 in
 the
 system
 of
 Sāṅkhya philosophy.
 Sāṅkhya
 philosophy
 is
 generally
 called
 metaphysics
 by
 the European
 scholars.
 The
 etymological
 meaning
 of
 sāṅkhya
 is
 "that
 which

explains
very
lucidly
by
analysis
of
the
material
elements."
This
was
done for
the
first
time
by
Lord
Kapila,
who
is
said
herein
to
be
the
fifth
in
the
line of
incarnations. TEXT
11 ṣaṣṭham
atrer
apatyatvaṁ vṛtaḥ
prāpto
'nasūyayā ānvīkṣikīm
alarkāya prahlādādibhya
ūcivān SYNONYMS ṣaṣṭham-the
 sixth
 one;
 atreḥ-of
 Atri;
 apatyatvam-sonship;
 vṛtaḥ-being prayed
 for;
 prāptaḥ-obtained;
 anasūyayā-by
 Anasūyā;
 ānvīkṣikīm-on
 the subject
 of
 transcendence;
 alarkāya-unto
 Alarka;
 prahlāda-ādibhyaḥ-unto Prahlāda
and
others;
ūcivān-spoke.

The
sixth
incarnation
of
the
puruṣa
was
the
son
of
the
sage
Atri.
He was
born
from
the
womb
of
Anasūyā,
who
prayed
for
an
incarnation. He
spoke
on
the
subject
of
transcendence
to
Alarka,
Prahlāda
and others
[Yadu,
Haihaya,
etc.].

The
 Lord
 incarnated
 Himself
 as
 Dattātreya,
 the
 son
 of
 Ṛṣi
 Atri
 and Anasūyā.
The
history
of
the
birth
of
Dattātreya
as
an
incarnation
of
the
Lord is
mentioned
in
the
Brahmāṇḍa
Purāṇa
in
connection
with
the
story
of
the devoted
 wife.
 It
 is
 said
 there
 that
 Anasūyā,
 the
 wife
 of
 Ṛṣi
 Atri,
 prayed before
the
Lords
Brahmā,
Viṣṇu
and
Śiva
as
follows:
"My
lords,
if
you
are pleased
 with
 me,
 and
 if
 you
 desire
 me
 to
 ask
 from
 you
 some
 sort
 of blessings,
then
I
pray
that
you
combine
together
to
become
my
son."
This was
 accepted
 by
 the
 lords,
 and
 as
 Dattātreya
 the
 Lord
 expounded
 the philosophy
 of
 the
 spirit
 soul
 and
 especially
 instructed
 Alarka,
 Prahlāda, Yadu,
Haihaya,
etc. TEXT
12

tataḥ
saptama
ākūtyāṁ rucer
yajño
'bhyajāyata sa
yāmādyaiḥ
sura-gaṇair apāt
svāyambhuvāntaram SYNONYMS tataḥ-after
 that;
 saptame-the
 seventh
 in
 the
 line;
 ākūtyām-in
 the
 womb
 of Ākūti;
 ruceḥ-by
 Prajāpati
 Ruci;
 yajñaḥ-the
 Lord's
 incarnation
 as
 Yajña; abhyajāyata-advented;
 saḥ-He;
yāma-ādyaiḥ-with
 Yāma
 and
 others;
 suragaṇaiḥ-with
 demigods;
 apāt-ruled;
 svāyambhuva-antaram-the
 change
 of the
period
of
Svāyambhuva
Manu.

The
seventh
incarnation
was
Yajña,
the
son
of
Prajāpati
Ruci
and his
wife
Ākūti.
He
controlled
the
period
during
the
change
of
the Svāyambhuva
Manu
and
was
assisted
by
demigods
such
as
His
son Yama.

The
administrative
posts
occupied
by
the
demigods
for
maintaining
the regulations
 of
 the
 material
 world
 are
 offered
 to
 the
 highly
 elevated
 pious living
beings.
When
there
is
a
scarcity
of
such
pious
living
beings,
the
Lord incarnates
 Himself
 as
 Brahmā,
 Prajāpati,
 Indra,
 etc.,
 and
 takes
 up
 the charge.
During
the
period
of
Svāyambhuva
Manu
(the
present
period
is
of Vaivasvata
Manu)
there
was
no
suitable
living
being
who
could
occupy
the post
of
Indra,
the
King
of
the
Indraloka
(heaven)
planet.
The
Lord
Himself at
 that
 time
 became
 Indra.
 Assisted
 by
 His
 own
 sons
 like
 Yama
 and
 other demigods,
Lord
Yajña
ruled
the
administration
of
the
universal
affairs. TEXT
13 aṣṭame
merudevyāṁ
tu nābher
jāta
urukramaḥ darśayan
vartma
dhīrāṇāṁ sarvāśrama-namaskṛtam

SYNONYMS aṣṭame-the
 eighth
 of
 the
 incarnations;
 merudevyām
 tu-in
 the
 womb
 of Merudevī,
 the
 wife
 of;
 nābheḥ-King
 Nābhi;
 jātaḥ-took
 birth;
 urukramaḥthe
all-powerful
Lord;
darśayan-by
showing;
vartma-the
way;
dhīrāṇām-of the
 perfect
 beings;
 sarva-all;
 āśrama-orders
 of
 life;
 namaskṛtam-honored by.

The
eighth
incarnation
was
King
Ṛṣabha,
son
of
King
Nābhi
and
his wife
Merudevī.
In
this
incarnation
the
Lord
showed
the
path
of perfection,
which
is
followed
by
those
who
have
fully
controlled
their senses
and
who
are
honored
by
all
orders
of
life.

The
society
of
human
being
is
naturally
divided
into
eight
by
orders
and statuses
 of
 life-the
 four
 divisions
 of
 occupation
 and
 four
 divisions
 of cultural
 advancement.
 The
 intelligent
 class,
 the
 administrative
 class,
 the productive
class
and
the
laborer
class
are
the
four
divisions
of
occupation. And
 the
 student
 life,
 the
 householder's
 life,
 retired
 life
 and
 renounced
 life are
 the
 four
 statuses
 of
 cultural
 advancement
 towards
 the
 path
 of
 spiritual realization.
 Out
 of
 these,
 the
 renounced
 order
 of
 life,
 or
 the
 order
 of sannyāsa,
is
considered
the
highest
of
all,
and
a
sannyāsī
is
constitutionally the
 spiritual
 master
 for
 all
 the
 orders
 and
 divisions.
 In
 the
 sannyāsa
 order also
there
are
four
stages
of
upliftment
toward
perfection.
These
stages
are called
 kuṭīcaka,
 bahūdaka,
 parivrājakācārya,
 and
 paramahaṁsa.
 The paramahaṁsa
stage
of
life
is
the
highest
stage
of
perfection.
This
order
of life
is
respected
by
all
others.
Mahārāja
Ṛṣabha,
the
son
of
King
Nābhi
and Merudevī,
 was
 an
 incarnation
 of
 the
 Lord,
 and
 He
 instructed
 His
 sons
 to follow
 the
 path
 of
 perfection
 by
 tapasya,
 which
 sanctifies
 one's
 existence and
 enables
 one
 to
 attain
 the
 stage
 of
 spiritual
 happiness
 which
 is
 eternal and
ever
increasing.
Every
living
being
is
searching
after
happiness,
but
no one
 knows
 where
 eternal
 and
 unlimited
 happiness
 is
 obtainable.
 Foolish men
seek
after
material
sense
pleasure
as
a
substitute
for
real
happiness,
but such
 foolish
 men
 forget
 that
 temporary
 so-called
 happiness
 derived
 from sense
 pleasures
 is
 also
 enjoyed
 by
 the
 dogs
 and
 hogs.
 No
 animal,
 bird
 or beast
is
bereft
of
this
sense
pleasure.
In
every
species
of
life,
including
the

human
 form
 of
 life,
 such
 happiness
 is
 immensely
 obtainable.
 The
 human form
 of
 life,
 however,
 is
 not
 meant
 for
 such
 cheap
 happiness.
 The
 human life
 is
 meant
 for
 attaining
 eternal
 and
 unlimited
 happiness
 by
 spiritual realization.
This
spiritual
realization
is
obtained
by
tapasya,
or
undergoing voluntarily
 the
 path
 of
 penance
 and
 abstinence
 from
 material
 pleasure. Those
who
have
been
trained
for
abstinence
in
material
pleasures
are
called dhīra,
or
men
undisturbed
by
the
senses.
Only
these
dhīras
can
accept
the orders
 of
 sannyāsa,
 and
 they
 can
 gradually
 rise
 to
 the
 status
 of
 the paramahaṁsa,
 which
 is
 adored
 by
 all
 members
 of
 society.
 King
 Ṛṣabha propagated
this
mission,
and
at
the
last
stage
He
became
completely
aloof from
the
material
bodily
needs,
which
is
a
rare
stage
not
to
be
imitated
by foolish
men,
but
to
be
worshiped
by
all. TEXT
14 ṛṣibhir
yācito
bheje navamaṁ
pārthivaṁ
vapuḥ dugdhemām
oṣadhīr
viprās tenāyaṁ
sa
uśattamaḥ SYNONYMS ṛṣibhiḥ-by
 the
 sages;
yācitaḥ-being
 prayed
 for;
 bheje-accepted;
 navamamthe
 ninth
 one;
 pārthivam-the
 ruler
 of
 the
 earth;
 vapuḥ-body;
 dugdhamilking;
 imām-all
 these;
 oṣadhīḥ-products
 of
 the
 earth;
 viprāḥ-O brāhmaṇas;
tena-by;
ayam-this;
saḥ-he;
uśattamaḥ-beautifully
attractive.

O
brāhmaṇas,
in
the
ninth
incarnation,
the
Lord,
prayed
for
by sages,
accepted
the
body
of
a
king
[Pṛthu]
who
cultivated
the
land
to yield
various
produces,
and
for
that
reason
the
earth
was
beautiful
and attractive.

Before
 the
 advent
 of
 King
 Pṛthu,
 there
 was
 great
 havoc
 of maladministration
due
to
the
vicious
life
of
the
previous
king,
the
father
of Mahārāja
 Pṛthu.
 The
 intelligent
 class
 of
 men
 (namely
 the
 sages
 and
 the

brāhmaṇas)
not
only
prayed
for
the
Lord
to
come
down,
but
also
dethroned the
previous
king.
It
is
the
duty
of
the
king
to
be
pious
and
thus
look
after the
 all-around
 welfare
 of
 the
 citizens.
 Whenever
 there
 is
 some
 negligence on
the
part
of
the
king
in
discharging
his
duty,
the
intelligent
class
of
men must
 dethrone
 him.
 The
 intelligent
 class
 of
 men,
 however,
 do
 not
 occupy the
 royal
 throne,
 because
 they
 have
 much
 more
 important
 duties
 for
 the welfare
of
the
public.
Instead
of
occupying
the
royal
throne,
they
prayed
for the
 incarnation
 of
 the
 Lord,
 and
 the
 Lord
 came
 as
 Mahārāja
 Pṛthu.
 Real intelligent
 men,
 or
 qualified
 brāhmaṇas,
 never
 aspire
 for
 political
 posts. Mahārāja
Pṛthu
excavated
many
produces
from
the
earth,
and
thus
not
only did
the
citizens
become
happy
to
have
such
a
good
king,
but
the
complete sight
of
the
earth
also
became
beautiful
and
attractive. TEXT
15 rūpaṁ
sa
jagṛhe
mātsyaṁ cākṣuṣodadhi-samplave nāvy
āropya
mahī-mayyām apād
vaivasvataṁ
manum SYNONYMS rūpam-form;
 saḥ-He;
 jagṛhe-accepted;
 mātsyam-of
 a
 fish;
 cākṣuṣaCākṣuṣa;
 udadhi-water;
 samplave-inundation;
 nāvi-on
 the
 boat;
 āropyakeeping
 on;
 mahī-the
 earth;
 mayyām-drowned
 in;
 apāt-protected; vaivasvatam-Vaivasvata;
manum-Manu,
the
father
of
man.

When
there
was
a
complete
inundation
after
the
period
of
the Cākṣuṣa
Manu
and
the
whole
world
was
deep
within
water,
the
Lord accepted
the
form
of
a
fish
and
protected
Vaivasvata
Manu,
keeping him
up
on
a
boat.

According
 to
 Śrīpāda
 Śrīdhara
 Svāmī,
 the
 original
 commentator
 on
 the Bhāgavatam,
 there
 is
 not
 always
 a
 devastation
 after
 the
 change
 of
 every Manu.
And
yet
this
inundation
after
the
period
of
Cākṣuṣa
Manu
took
place

in
 order
 to
 show
 some
 wonders
 to
 Satyavrata.
 But
 Śrī
 Jīva
 Gosvāmī
 has given
definite
proofs
from
authoritative
scriptures
(like
Viṣṇu-dharmottara, Mārkaṇḍeya
 Purāṇa,
 Harivaṁśa,
 etc.)
 that
 there
 is
 always
 a
 devastation after
the
end
of
each
and
every
Manu.
Śrīla
Viśvanātha
Cakravartī
has
also supported
Śrīla
Jīva
Gosvāmī,
and
he
(Śrī
Cakravartī)
has
also
quoted
from Bhāgavatāmṛta
about
this
inundation
after
each
Manu.
Apart
from
this,
the Lord,
in
order
to
show
special
favor
to
Satyavrata,
a
devotee
of
the
Lord,
in this
particular
period,
incarnated
Himself. TEXT
16 surāsurāṇām
udadhiṁ mathnatāṁ
mandarācalam dadhre
kamaṭha-rūpeṇa pṛṣṭha
ekādaśe
vibhuḥ SYNONYMS sura-the
 theists;
 asurāṇām-of
 the
 atheists;
 udadhim-in
 the
 ocean; mathnatām-churning;
 mandarācalam-the
 Mandarācala
 Hill;
 dadhresustained;
kamaṭha-tortoise;
rūpeṇa-in
 the
 form
 of;
 pṛṣṭhe-shell;
 ekādaśethe
eleventh
in
the
line;
vibhuḥ-the
great.

The
eleventh
incarnation
of
the
Lord
took
the
form
of
a
tortoise whose
shell
served
as
a
pivot
for
the
Mandarācala
Hill,
which
was being
used
as
a
churning
rod
by
the
theists
and
atheists
of
the
universe.

Once
both
the
atheists
and
the
theists
were
engaged
in
producing
nectar from
the
sea
so
that
all
of
them
could
become
deathless
by
drinking
it.
At that
time
the
Mandarācala
Hill
was
used
as
the
churning
rod,
and
the
shell of
 Lord
 Tortoise,
 the
 incarnation
 of
 Godhead,
 became
 the
 resting
 place (pivot)
of
the
hill
in
the
seawater. TEXT
17

dhānvantaraṁ
dvādaśamaṁ trayodaśamam
eva
ca apāyayat
surān
anyān mohinyā
mohayan
striyā SYNONYMS dhānvantaram-the
 incarnation
 of
 Godhead
 named
 Dhanvantari; dvādaśamam-the
 twelfth
 in
 the
 line;
 trayodaśamam-the
 thirteenth
 in
 the line;
 eva-certainly;
 ca-and;
 apāyayat-gave
 to
 drink;
 surān-the
 demigods; anyān-others;
mohinyā-by
charming
beauty;
mohayan-alluring;
striyā-in
the form
of
a
woman.

In
the
twelfth
incarnation,
the
Lord
appeared
as
Dhanvantari,
and in
the
thirteenth
He
allured
the
atheists
by
the
charming
beauty
of
a woman
and
gave
nectar
to
the
demigods
to
drink. TEXT
18 caturdaśaṁ
nārasiṁhaṁ bibhrad
daityendram
ūrjitam dadāra
karajair
ūrāv erakāṁ
kaṭa-kṛd
yathā SYNONYMS caturdaśam-the
 fourteenth
 in
 the
 line;
 nāra-siṁham-the
 incarnation
 of
 the Lord
 as
 half-man
 and
 half-lion;
 bibhrat-advented;
 daitya-indram-the
 king of
 the
 atheists;
 ūrjitam-strongly
 built;
 dadāra-bifurcated;
 karajaiḥ-by
 the nails;
ūrau-on
the
lap;
erakām-canes;
kaṭa-kṛt-carpenter;
yathā-just
like.

In
the
fourteenth
incarnation,
the
Lord
appeared
as
Nṛsiṁha
and bifurcated
the
strong
body
of
the
atheist
Hiraṇyakaśipu
with
His
nails, just
as
a
carpenter
pierces
cane. TEXT
19

pañcadaśaṁ
vāmanakaṁ kṛtvāgād
adhvaraṁ
baleḥ pada-trayaṁ
yācamānaḥ pratyāditsus
tri-piṣṭapam SYNONYMS pañcadaśam-the
 fifteenth
 in
 the
 line;
 vāmanakam-the
 dwarf
 brāhmaṇa; kṛtvā-by
 assumption
 of;
 agāt-went;
 adhvaram-arena
 of
 sacrifice;
 baleḥ-of King
 Bali;
 pada-trayam-three
 steps
 only;
 yācamānaḥ-begging; pratyāditsuḥ-willing
 at
 heart
 to
 return;
 tri-piṣṭapam-the
 kingdom
 of
 the three
planetary
systems.

In
the
fifteenth
incarnation,
the
Lord
assumed
the
form
of
a
dwarfbrāhmaṇa
[Vāmana]
and
visited
the
arena
of
sacrifice
arranged
by Mahārāja
Bali.
Although
at
heart
He
was
willing
to
regain
the
kingdom of
the
three
planetary
systems,
He
simply
asked
for
a
donation
of
three steps
of
land.

The
Almighty
God
can
bestow
upon
anyone
the
kingdom
of
the
universe from
a
very
small
beginning,
and
similarly,
He
can
take
away
the
kingdom of
the
universe
on
the
plea
of
begging
a
small
piece
of
land. TEXT
20 avatāre
ṣoḍaśame paśyan
brahma-druho
nṛpān triḥ-sapta-kṛtvaḥ
kupito niḥ-kṣatrām
akaron
mahīm SYNONYMS avatāre-in
 the
 incarnation
 of
 the
 Lord;
 ṣoḍaśame-the
 sixteenth;
 paśyanseeing;
brahma-druhaḥ-disobedient
to
the
orders
of
the
brāhmaṇas;
nṛpānthe
 kingly
 order;
 triḥ-sapta-thrice
 seven
 times;
 kṛtvaḥ-had
 done;
 kupitaḥ-

being
 engaged;
 niḥ-negation;
 kṣatrām-the
 administrative
 class;
 akarot-did perform;
mahīm-the
earth.

In
the
sixteenth
incarnation
of
the
Godhead,
the
Lord
[as
Bhṛgupati] annihilated
the
administrative
class
[kṣatriyas]
twenty-one
times,
being angry
with
them
because
of
their
rebellion
against
the
brāhmaṇas
[the intelligent
class].

The
kṣatriyas,
or
the
administrative
class
of
men,
are
expected
to
rule
the planet
by
the
direction
of
the
intelligent
class
of
men,
who
give
direction
to the
 rulers
 in
 terms
 of
 the
 standard
 śāstras,
 or
 the
 books
 of
 revealed knowledge.
 The
 rulers
 carry
 on
 the
 administration
 according
 to
 that direction.
Whenever
there
is
disobedience
on
the
part
of
the
kṣatriyas,
or
the administrative
 class,
 against
 the
 orders
 of
 the
 learned
 and
 intelligent brāhmaṇas,
 the
 administrators
 are
 removed
 by
 force
 from
 the
 posts,
 and arrangement
is
made
for
better
administration. TEXT
21 tataḥ
saptadaśe
jātaḥ satyavatyāṁ
parāśarāt cakre
veda-taroḥ
śākhā dṛṣṭvā
puṁso
'lpa-medhasaḥ SYNONYMS tataḥ-thereafter;
saptadaśe-in
 the
 seventeenth
 incarnation;
 jātaḥ-advented; satyavatyām-in
the
womb
of
Satyavatī;
parāśarāt-by
Parāśara
Muni;
cakreprepared;
 veda-taroḥ-of
 the
 desire
 tree
 of
 the
 Vedas;
 śākhāḥ-branches; dṛṣṭvā-be
 seeing;
 puṁsaḥ-the
 people
 in
 general;
 alpa-medhasaḥ-less intelligent.

Thereafter,
in
the
seventeenth
incarnation
of
Godhead,
Śrī Vyāsadeva
appeared
in
the
womb
of
Satyavatī
through
Parāśara
Muni,

and
he
divided
the
one
Veda
into
several
branches
and
subbranches, seeing
that
the
people
in
general
were
less
intelligent.

Originally
the
Veda
is
one.
But
Śrīla
Vyāsadeva
divided
the
original
Veda into
 four,
 namely
 Sāma,
 Yajur,
 Ṛg,
 Atharva,
 and
 then
 again
 they
 were explained
 in
 different
 branches
 like
 the
 Purāṇas
 and
 the
 Mahābhārata. Vedic
 language
 and
 the
 subject
 matter
 are
 very
 difficult
 for
 ordinary
 men. They
are
understood
by
the
highly
intelligent
and
self-realized
brāhmaṇas. But
the
present
age
of
Kali
is
full
of
ignorant
men.
Even
those
who
are
born by
 a
brāhmaṇa
 father
 are,
 in
 the
 present
 age,
 no
 better
 than
 the
śūdras
 or the
 women.
 The
 twice-born
 men,
 namely
 the
 brāhmaṇas,
 kṣatriyas
 and vaiśyas,
 are
 expected
 to
 undergo
 a
 cultural
 purificatory
 process
 known
 as saṁskāras,
but
because
of
the
bad
influence
of
the
present
age
the
so-called members
 of
 the
 brāhmaṇa
 and
 other
 high-order
 families
 are
 no
 longer highly
 cultured.
 They
 are
 called
 the
 dvija-bandhus,
 or
 the
 friends
 and family
 members
 of
 the
 twice-born.
 But
 these
 dvija-bandhus
 are
 classified amongst
the
śūdras
and
the
women.
Śrīla
Vyāsadeva
divided
the
Vedas
into various
branches
and
subbranches
for
the
sake
of
the
less
intelligent
classes like
the
dvija-bandhus,
śūdras
and
women. TEXT
22 nara-devatvam
āpannaḥ sura-kārya-cikīrṣayā samudra-nigrahādīni cakre
vīryāṇy
ataḥ
param SYNONYMS nara-human
 being;
 devatvam-divinity;
 āpannaḥ-having
 assumed
 the
 form of;
 sura-the
 demigods;
 kārya-activities;
 cikīrṣayā-for
 the
 purpose
 of performing;
 samudra-the
 Indian
 Ocean;
 nigraha-ādīni-controlling,
 etc.; cakre-did
perform;
vīryāṇi-superhuman
prowess;
ataḥ
param-thereafter.

In
the
eighteenth
incarnation,
the
Lord
appeared
as
King
Rāma.
In order
to
perform
some
pleasing
work
for
the
demigods,
He
exhibited superhuman
powers
by
controlling
the
Indian
Ocean
and
then
killing the
atheist
King
Rāvaṇa,
who
was
on
the
other
side
of
the
sea.

The
 Personality
 of
 Godhead
 Śrī
 Rāma
 assumed
 the
 form
 of
 a
 human being
 and
 appeared
 on
 the
 earth
 for
 the
 purpose
 of
 doing
 some
 pleasing work
 for
 the
 demigods
 or
 the
 administrative
 personalities
 to
 maintain
 the order
of
the
universe.
Sometimes
great
demons
and
atheists
like
Rāvaṇa
and Hiraṇyakaśipu
 and
 many
 others
 become
 very
 famous
 due
 to
 advancing material
civilization
by
the
help
of
material
science
and
other
activities
with a
 spirit
 of
 challenging
 the
 established
 order
 of
 the
 Lord.
 For
 example,
 the attempt
 to
 fly
 to
 other
 planets
 by
 material
 means
 is
 a
 challenge
 to
 the established
order.
The
conditions
of
each
and
every
planet
are
different,
and different
 classes
 of
 human
 beings
 are
 accommodated
 there
 for
 particular purposes
mentioned
in
the
codes
of
the
Lord.
But,
puffed
up
by
tiny
success in
 material
 advancement,
 sometimes
 the
 godless
 materialists
 challenge
 the existence
 of
 God.
 Rāvaṇa
 was
 one
 of
 them,
 and
 he
 wanted
 to
 deport ordinary
 men
 to
 the
 planet
 of
 Indra
 (heaven)
 by
 material
 means
 without consideration
 of
 the
 necessary
 qualifications.
 He
 wanted
 a
 staircase
 to
 be built
 up
 directly
 reaching
 the
 heavenly
 planet
 so
 that
 people
 might
 not
 be required
to
undergo
the
routine
of
pious
work
necessary
to
enter
that
planet. He
 also
 wanted
 to
 perform
 other
 acts
 against
 the
 established
 rule
 of
 the Lord.
 He
 even
 challenged
 the
 authority
 of
 Śrī
 Rāma,
 the
 Personality
 of Godhead,
 and
 kidnapped
 His
 wife,
 Sītā.
 Of
 course
 Lord
 Rāma
 came
 to chastise
 this
 atheist,
 answering
 the
 prayer
 and
 desire
 of
 the
 demigods.
 He therefore
took
up
the
challenge
of
Rāvaṇa,
and
the
complete
activity
is
the subject
 matter
 of
 the
 Rāmāyaṇa.
 Because
 Lord
 Rāmacandra
 was
 the Personality
 of
 Godhead,
 He
 exhibited
 superhuman
 activities
 which
 no human
 being,
 including
 the
 materially
 advanced
 Rāvaṇa,
 could
 perform. Lord
 Rāmacandra
 prepared
 a
 royal
 road
 on
 the
 Indian
 Ocean
 with
 stones that
 floated
 on
 the
 water.
 The
 modern
 scientists
 have
 done
 research
 in
 the area
 of
 weightlessness,
 but
 it
 is
 not
 possible
 to
 bring
 in
 weightlessness anywhere
and
everywhere.
But
because
weightlessness
is
the
creation
of
the Lord
by
which
He
can
make
the
gigantic
planets
fly
and
float
in
the
air,
He made
the
stones
even
within
this
earth
to
be
weightless
and
prepared
a
stone

bridge
 on
 the
 sea
 without
 any
 supporting
 pillar.
 That
 is
 the
 display
 of
 the power
of
God. TEXT
23 ekonaviṁśe
viṁśatime vṛṣṇiṣu
prāpya
janmanī rāma-kṛṣṇāv
iti
bhuvo bhagavān
aharad
bharam SYNONYMS ekonaviṁśe-in
 the
 nineteenth;
 viṁśatime-in
 the
 twentieth
 also;
 vṛṣṇiṣu-in the
 Vṛṣṇi
 dynasty;
 prāpya-having
 obtained;
 janmanī-births;
 rāmaBalarāma;
 kṛṣṇau-Śrī
 Kṛṣṇa;
 iti-thus;
 bhuvaḥ-of
 the
 world;
 bhagavān-the Personality
of
Godhead;
aharat-removed;
bharam-burden.

In
the
nineteenth
and
twentieth
incarnations,
the
Lord
advented Himself
as
Lord
Balarāma
and
Lord
Kṛṣṇa
in
the
family
of
Vṛṣṇi
[the Yadu
dynasty],
and
by
so
doing
He
removed
the
burden
of
the
world.

The
 specific
 mention
 of
 the
 word
 bhagavān
 in
 this
 text
 indicates
 that Balarāma
 and
 Kṛṣṇa
 are
 original
 forms
 of
 the
 Lord.
 This
 will
 be
 further explained
 later.
 Lord
 Kṛṣṇa
 is
 not
 an
 incarnation
 of
 the
 puruṣa,
 as
 we learned
 from
 the
 beginning
 of
 this
 chapter.
 He
 is
 directly
 the
 original Personality
of
Godhead,
and
Balarāma
is
the
first
plenary
manifestation
of the
Lord.
From
Baladeva
the
first
phalanx
of
plenary
expansions,
Vāsudeva, Saṅkarṣaṇa,
 Aniruddha
 and
 Pradyumna,
 expands.
 Lord
 Śrī
 Kṛṣṇa
 is Vāsudeva,
and
Baladeva
is
Saṅkarṣaṇa. TEXT
24 tataḥ
kalau
sampravṛtte sammohāya
sura-dviṣām buddho
nāmnāñjana-sutaḥ

kīkaṭeṣu
bhaviṣyati SYNONYMS tataḥ-thereafter;
 kalau-the
 age
 of
 Kali;
 sampravṛtte-having
 ensued; sammohāya-for
the
purpose
of
deluding;
sura-the
theists;
dviṣām-those
who are
envious;
buddhaḥ-Lord
Buddha;
nāmnā-of
 the
 name;
añjana-sutaḥ-the son
 of
 Añjana;
 kīkaṭeṣu-in
 the
 province
 of
 Gayā
 (Bihar);
 bhaviṣyati-will take
place.

Then,
in
the
beginning
of
Kali-yuga,
the
Lord
will
appear
as
Lord Buddha,
the
son
of
Añjana,
in
the
province
of
Gayā,
just
for
the purpose
of
deluding
those
who
are
envious
of
the
faithful
theist.

Lord
 Buddha,
 a
 powerful
 incarnation
 of
 the
 Personality
 of
 Godhead, appeared
 in
 the
 province
 of
 Gayā
 (Bihar)
 as
 the
 son
 of
 Añjana,
 and
 he preached
 his
 own
 conception
 of
 nonviolence
 and
 deprecated
 even
 the animal
 sacrifices
 sanctioned
 in
 the
 Vedas.
 At
 the
 time
 when
 Lord
 Buddha appeared,
the
people
in
general
were
atheistic
and
preferred
animal
flesh
to anything
 else.
 On
 the
 plea
 of
 Vedic
 sacrifice,
 every
 place
 was
 practically turned
 into
 a
 slaughterhouse,
 and
 animal
 killing
 was
 indulged
 in unrestrictedly.
Lord
Buddha
preached
nonviolence,
taking
pity
on
the
poor animals.
He
preached
that
he
did
not
believe
in
the
tenets
of
the
Vedas
and stressed
 the
 adverse
 psychological
 effects
 incurred
 by
 animal
 killing.
 Less intelligent
 men
 of
 the
 age
 of
 Kali,
 who
 had
 no
 faith
 in
 God,
 followed
 his principle,
and
for
the
time
being
they
were
trained
in
moral
discipline
and nonviolence,
 the
 preliminary
 steps
 for
 proceeding
 further
 on
 the
 path
 of God
realization.
He
deluded
the
atheists
because
such
atheists
who
followed his
 principles
 did
 not
 believe
 in
 God,
 but
 they
 kept
 their
 absolute
 faith
 in Lord
 Buddha,
 who
 himself
 was
 the
 incarnation
 of
 God.
 Thus
 the
 faithless people
were
made
to
believe
in
God
in
the
form
of
Lord
Buddha.
That
was the
mercy
of
Lord
Buddha:
he
made
the
faithless
faithful
to
him. Killing
 of
 animals
 before
 the
 advent
 of
 Lord
 Buddha
 was
 the
 most prominent
 feature
 of
 the
 society.
 People
 claimed
 that
 these
 were
 Vedic sacrifices.
 When
 the
 Vedas
 are
 not
 accepted
 through
 the
 authoritative

disciplic
 succession,
 the
 casual
 readers
 of
 the
 Vedas
 are
 misled
 by
 the flowery
 language
 of
 that
 system
 of
 knowledge.
 In
 the
 Bhagavad-gītā
 a comment
has
been
made
on
such
foolish
scholars
(avipaścitaḥ).
The
foolish scholars
 of
 Vedic
 literature
 who
 do
 not
 care
 to
 receive
 the
 transcendental message
through
the
transcendental
realized
sources
of
disciplic
succession are
sure
to
be
bewildered.
To
them,
the
ritualistic
ceremonies
are
considered to
 be
 all
 in
 all.
 They
 have
 no
 depth
 of
 knowledge.
 According
 to
 the Bhagavad-gītā
 (15.15),
 vedaiś
 ca
 sarvair
 aham
 eva
 vedyaḥ:
 the
 whole system
 of
 the
 Vedas
 is
 to
 lead
 one
 gradually
 to
 the
 path
 of
 the
 Supreme Lord.
The
whole
theme
of
Vedic
literature
is
to
know
the
Supreme
Lord,
the individual
 soul,
 the
 cosmic
 situation
 and
 the
 relation
 between
 all
 these items.
 When
 the
 relation
 is
 known,
 the
 relative
 function
 begins,
 and
 as
 a result
of
such
a
function
the
ultimate
goal
of
life
or
going
back
to
Godhead takes
 place
 in
 the
 easiest
 manner.
 Unfortunately,
 unauthorized
 scholars
 of the
 Vedas
 become
 captivated
 by
 the
 purificatory
 ceremonies
 only,
 and natural
progress
is
thereby
checked. To
such
bewildered
persons
of
atheistic
propensity,
Lord
Buddha
is
the emblem
 of
 theism.
 He
 therefore
 first
 of
 all
 wanted
 to
 check
 the
 habit
 of animal
killing.
The
animal
killers
are
dangerous
elements
on
the
path
going back
 to
 Godhead.
 There
 are
 two
 types
 of
 animal
 killers.
 The
 soul
 is
 also sometimes
 called
 the
 "animal"
 or
 the
 living
 being.
 Therefore,
 both
 the slaughterer
 of
 animals
 and
 those
 who
 have
 lost
 their
 identity
 of
 soul
 are animal
killers. Mahārāja
 Parīkṣit
 said
 that
 only
 the
 animal
 killer
 cannot
 relish
 the transcendental
message
of
the
Supreme
Lord.
Therefore
if
people
are
to
be educated
to
the
path
of
Godhead,
they
must
be
taught
first
and
foremost
to stop
the
process
of
animal
killing
as
above
mentioned.
It
 is
 nonsensical
 to say
that
animal
killing
has
nothing
to
do
with
spiritual
realization.
By
this dangerous
theory
many
so-called
sannyāsīs
have
sprung
up
by
the
grace
of Kali-yuga
 who
 preach
 animal
 killing
 under
 the
 garb
 of
 the
 Vedas.
 The subject
matter
has
already
been
discussed
in
the
conversation
between
Lord Caitanya
and
Maulana
Chand
Kazi
Shaheb.
The
animal
sacrifice
as
stated
in the
 Vedas
 is
 different
 from
 the
 unrestricted
 animal
 killing
 in
 the slaughterhouse.
 Because
 the
 asuras
 or
 the
 so-called
 scholars
 of
 Vedic literatures
 put
 forward
 the
 evidence
 of
 animal
 killing
 in
 the
 Vedas,
 Lord Buddha
superficially
denied
the
authority
of
the
Vedas.
This
rejection
of
the Vedas
by
Lord
Buddha
was
adopted
in
order
to
save
people
from
the
vice
of

animal
 killing
 as
 well
 as
 to
 save
 the
 poor
 animals
 from
 the
 slaughtering process
of
their
big
brothers
who
clamor
for
universal
brotherhood,
peace, justice
 and
 equity.
 There
 is
 no
 justice
 when
 there
 is
 animal
 killing.
 Lord Buddha
wanted
to
stop
it
completely,
and
therefore
his
cult
of
ahiṁsā
was propagated
not
only
in
India
but
also
outside
the
country. Technically
Lord
Buddha's
philosophy
is
called
atheistic
because
there
is no
acceptance
of
the
Supreme
Lord
and
because
that
system
of
philosophy denied
 the
 authority
 of
 the
Vedas.
 But
 that
 is
 an
 act
 of
 camouflage
 by
 the Lord.
 Lord
 Buddha
 is
 the
 incarnation
 of
 Godhead.
 As
 such,
 he
 is
 the original
propounder
of
Vedic
knowledge.
He
therefore
cannot
reject
Vedic philosophy.
 But
 he
 rejected
 it
 outwardly
 because
 the
 sura-dviṣa,
 or
 the demons
who
are
always
envious
of
the
devotees
of
Godhead,
try
to
support cow
killing
or
animal
killing
from
the
pages
of
the
Vedas,
and
this
is
now being
 done
 by
 the
 modernized
 sannyāsīs.
 Lord
 Buddha
 had
 to
 reject
 the authority
 of
 the
 Vedas
 altogether.
 This
 is
 simply
 technical,
 and
 had
 it
 not been
so
he
would
not
have
been
so
accepted
as
the
incarnation
of
Godhead. Nor
would
he
have
been
worshiped
in
the
transcendental
songs
of
the
poet Jayadeva,
who
is
a
Vaiṣṇava
ācārya.
Lord
Buddha
preached
the
preliminary principles
of
the
Vedas
in
a
manner
suitable
for
the
time
being
(and
so
also did
 Śaṅkarācārya)
 to
 establish
 the
 authority
 of
 the
 Vedas.
 Therefore
 both Lord
Buddha
and
Ācārya
Śaṅkara
paved
the
path
of
theism,
and
Vaiṣṇava ācāryas,
specifically
Lord
Śrī
Caitanya
Mahāprabhu,
led
the
people
on
the path
towards
a
realization
of
going
back
to
Godhead. We
are
glad
that
people
are
taking
interest
in
the
nonviolent
movement of
Lord
Buddha.
But
will
they
take
the
matter
very
seriously
and
close
the animal
slaughterhouses
altogether?
If
not,
there
is
no
meaning
to
the
ahiṁsā cult. Śrīmad-Bhāgavatam
was
composed
just
prior
to
the
beginning
of
the
age of
 Kali
 (about
 five
 thousand
 years
 ago),
 and
 Lord
 Buddha
 appeared
 about twenty-six
 hundred
 years
 ago.
 Therefore
 in
 the
 Śrīmad-Bhāgavatam
 Lord Buddha
 is
 foretold.
 Such
 is
 the
 authority
 of
 this
 clear
 scripture.
 There
 are many
such
prophecies,
and
they
are
being
fulfilled
one
after
another.
They will
indicate
the
positive
standing
of
Śrīmad-Bhāgavatam,
which
is
without trace
 of
 mistake,
 illusion,
 cheating
 and
 imperfection,
 which
 are
 the
 four flaws
 of
 all
 conditioned
 souls.
 The
 liberated
 souls
 are
 above
 these
 flaws;

therefore
they
can
see
and
foretell
things
which
are
to
take
place
on
distant future
dates. TEXT
25 athāsau
yuga-sandhyāyāṁ dasyu-prāyeṣu
rājasu janitā
viṣṇu-yaśaso nāmnā
kalkir
jagat-patiḥ SYNONYMS atha-thereafter;
asau-the
 same
 Lord;
 yuga-sandhyāyām-at
 the
 conjunction of
 the
 yugas;
 dasyu-plunderers;
 prāyeṣu-almost
 all;
 rājasu-the
 governing personalities;
 janitā-will
 take
 His
 birth;
 viṣṇu-named
 Viṣṇu;
 yaśasaḥsurnamed
Yaśā;
nāmnā-in
the
name
of;
kalkiḥ-the
incarnation
of
the
Lord; jagat-patiḥ-the
Lord
of
the
creation.

Thereafter,
at
the
conjunction
of
two
yugas,
the
Lord
of
the
creation will
take
His
birth
as
the
Kalki
incarnation
and
become
the
son
of Viṣṇu
Yaśā.
At
this
time
the
rulers
of
the
earth
will
have
degenerated into
plunderers.

Here
is
another
foretelling
of
the
advent
of
Lord
Kalki,
the
incarnation
of Godhead.
He
is
to
appear
at
the
conjunction
of
the
two
yugas,
namely
at
the end
 of
 Kali-yuga
 and
 the
 beginning
 of
 Satya-yuga.
 The
 cycle
 of
 the
 four yugas,
 namely
 Satya,
 Tretā,
 Dvāpara
 and
 Kali,
 rotates
 like
 the
 calendar months.
 The
 present
 Kali-yuga
 lasts
 432,000
 years,
 out
 of
 which
 we
 have passed
 only
 5,000
 years
 after
 the
 Battle
 of
 Kurukṣetra
 and
 the
 end
 of
 the regime
 of
 King
 Parīkṣit.
 So
 there
 are
 427,000
 years
 balance
 yet
 to
 be finished.
 Therefore
 at
 the
 end
 of
 this
 period,
 the
 incarnation
 of
 Kalki
 will take
place,
as
foretold
in
the
Śrīmad-Bhāgavatam.
The
name
of
His
father, Viṣṇu
 Yaśā,
 a
 learned
 brāhmaṇa,
 and
 the
 village
 Śambhala
 are
 also mentioned.
 As
 above
 mentioned,
 all
 these
 foretellings
 will
 prove
 to
 be factual
in
chronological
order.
That
is
the
authority
of
Śrīmad-Bhāgavatam.

TEXT
26 avatārā
hy
asaṅkhyeyā hareḥ
sattva-nidher
dvijāḥ yathāvidāsinaḥ
kulyāḥ sarasaḥ
syuḥ
sahasraśaḥ SYNONYMS avatārāḥ-incarnations;
 hi-certainly;
 asaṅkhyeyāḥ-innumerable;
 hareḥ-of Hari,
 the
 Lord;
 sattva-nidheḥ-of
 the
 ocean
 of
 goodness;
 dvijāḥ-the brāhmaṇas;
 yathā-as
 it
 is;
 avidāsinaḥ-inexhaustible;
 kulyāḥ-rivulets; sarasaḥ-of
vast
lakes;
syuḥ-are;
sahasraśaḥ-thousands
of.

O
brāhmaṇas,
the
incarnations
of
the
Lord
are
innumerable,
like rivulets
flowing
from
inexhaustible
sources
of
water.

The
list
of
incarnations
of
the
Personality
of
Godhead
given
herein
is
not complete.
 It
 is
 only
 a
 partial
 view
 of
 all
 the
 incarnations.
 There
 are
 many others,
such
as
Śrī
Hayagrīva,
Hari,
Haṁsa,
Pṛśnigarbha,
Vibhu,
Satyasena, Vaikuṇṭha,
 Sārvabhauma,
 Viṣvaksena,
 Dharmasetu,
 Sudhāmā,
 Yogeśvara, Bṛhadbhānu
 and
 others
 of
 the
 bygone
 ages.
 Śrī
 Prahlāda
 Mahārāja
 said
 in his
 prayer,
 "My
 Lord,
 You
 manifest
 as
 many
 incarnations
 as
 there
 are species
 of
 life,
 namely
 the
 aquatics,
 the
 vegetables,
 the
 reptiles,
 the
 birds, the
 beasts,
 the
 men,
 the
 demigods,
 etc.,
 just
 for
 the
 maintenance
 of
 the faithful
 and
 the
 annihilation
 of
 the
 unfaithful.
 You
 advent
 Yourself
 in
 this way
 in
 accordance
 with
 the
 necessity
 of
 the
 different
 yugas.
 In
 the
 Kaliyuga
 You
 have
 incarnated
 garbed
 as
 a
 devotee."
 This
 incarnation
 of
 the Lord
in
the
Kali-yuga
is
Lord
Caitanya
Mahāprabhu.
There
are
many
other places,
 both
 in
 the
 Bhāgavatam
 and
 in
 other
 scriptures,
 in
 which
 the incarnation
of
the
Lord
as
Śrī
Caitanya
Mahāprabhu
is
explicitly
mentioned. In
the
Brahma-saṁhitā
also
it
is
said
indirectly
that
although
there
are
many incarnations
of
the
Lord,
such
as
Rāma,
Nṛsiṁha,
Varāha,
Matsya,
Kūrma and
 many
 others,
 the
 Lord
 Himself
 sometimes
 incarnates
 in
 person.
 Lord Kṛṣṇa
 and
 Lord
 Śrī
 Caitanya
 Mahāprabhu
 are
 not,
 therefore,
 incarnations,

but
 the
 original
 source
 of
 all
 other
 incarnations.
 This
 will
 be
 clearly explained
 in
 the
 next
 śloka.
 So
 the
 Lord
 is
 the
 inexhaustible
 source
 for innumerable
 incarnations
 which
 are
 not
 always
 mentioned.
 But
 such incarnations
 are
 distinguished
 by
 specific
 extraordinary
 feats
 which
 are impossible
to
be
performed
by
any
living
being.
That
is
the
general
test
to identify
 an
 incarnation
 of
 the
 Lord,
 directly
 and
 indirectly
 empowered. Some
 incarnations
 mentioned
 above
 are
 almost
 plenary
 portions.
 For instance,
 the
 Kumāras
 are
 empowered
 with
 transcendental
 knowledge.
 Śrī Nārada
 is
 empowered
 with
 devotional
 service.
 Mahārāja
 Pṛthu
 is
 an empowered
incarnation
with
executive
function.
The
Matsya
incarnation
is directly
a
plenary
portion.
So
the
innumerable
incarnations
of
the
Lord
are manifested
 all
 over
 the
 universes
 constantly,
 without
 cessation,
 as
 water flows
constantly
from
waterfalls. TEXT
27 ṛṣayo
manavo
devā manu-putrā
mahaujasaḥ kalāḥ
sarve
harer
eva saprajāpatayaḥ
smṛtāḥ SYNONYMS ṛṣayaḥ-all
 the
 sages;
 manavaḥ-all
 the
 Manus;
 devāḥ-all
 the
 demigods; manu-putrāḥ-all
 the
 descendants
 of
 Manu;
 mahā-ojasaḥ-very
 powerful; kalāḥ-portion
 of
 the
 plenary
 portion;
 sarve-all
 collectively;
 hareḥ-of
 the Lord;
eva-certainly;
sa-prajāpatayaḥ-along
 with
 the
 Prajāpatis;
smṛtāḥ-are known.

All
the
ṛṣis,
Manus,
demigods
and
descendants
of
Manu,
who
are especially
powerful,
are
plenary
portions
or
portions
of
the
plenary portions
of
the
Lord.
This
also
includes
the
Prajāpatis.

Those
who
are
comparatively
less
powerful
are
called
vibhūti,
and
those who
are
comparatively
more
powerful
are
called
āveśa
incarnations.

TEXT
28 ete
cāṁśa-kalāḥ
puṁsaḥ kṛṣṇas
tu
bhagavān
svayam indrāri-vyākulaṁ
lokaṁ mṛḍayanti
yuge
yuge SYNONYMS ete-all
 these;
ca-and;
aṁśa-plenary
 portions;
kalāḥ-portions
 of
 the
 plenary portions;
puṁsaḥ-of
the
Supreme;
kṛṣṇaḥ-Lord
Kṛṣṇa;
tu-but;
bhagavān-the Personality
of
Godhead;
svayam-in
person;
indra-ari-the
enemies
of
Indra; vyākulam-disturbed;
lokam-all
the
planets;
mṛḍayanti-gives
protection;
yuge yuge-in
different
ages.

All
of
the
above-mentioned
incarnations
are
either
plenary
portions or
portions
of
the
plenary
portions
of
the
Lord,
but
Lord
Śrī
Kṛṣṇa
is the
original
Personality
of
Godhead.
All
of
them
appear
on
planets whenever
there
is
a
disturbance
created
by
the
atheists.
The
Lord incarnates
to
protect
the
theists.

In
 this
 particular
 stanza
 Lord
 Śrī
 Kṛṣṇa,
 the
 Personality
 of
 Godhead,
 is distinguished
from
other
incarnations.
He
is
counted
amongst
the
avatāras (incarnations)
because
out
of
His
causeless
mercy
the
Lord
descends
from His
 transcendental
 abode.
 Avatāra
 means
 "one
 who
 descends."
 All
 the incarnations
 of
 the
 Lord,
 including
 the
 Lord
 Himself,
 descend
 on
 the different
planets
of
the
material
world
as
also
in
different
species
of
life
to fulfill
 particular
 missions.
 Sometimes
 He
 comes
 Himself,
 and
 sometimes His
 different
 plenary
 portions
 or
 parts
 of
 the
 plenary
 portions,
 or
 His differentiated
portions
directly
or
indirectly
empowered
by
Him,
descend
on this
material
world
to
execute
certain
specific
functions.
Originally
the
Lord is
 full
 of
 all
 opulences,
 all
 prowess,
 all
 fames,
 all
 beauties,
 all
 knowledge and
all
renunciations.
When
they
are
partly
manifested
through
the
plenary portions
 or
 parts
 of
 the
 plenary
 portions,
 it
 should
 be
 noted
 that
 certain manifestations
 of
 His
 different
 powers
 are
 required
 for
 those
 particular

functions.
When
in
the
room
small
electric
bulbs
are
displayed,
it
does
not mean
that
the
electric
powerhouse
is
limited
by
the
small
bulbs.
The
same powerhouse
 can
 supply
 power
 to
 operate
 large-scale
 industrial
 dynamos with
 greater
 volts.
 Similarly,
 the
 incarnations
 of
 the
 Lord
 display
 limited powers
because
so
much
power
is
needed
at
that
particular
time. For
 example,
 Lord
 Paraśurāma
 and
 Lord
 Nṛsiṁha
 displayed
 unusual opulence
 by
 killing
 the
 disobedient
kṣatriyas
 twenty-one
 times
 and
 killing the
greatly
powerful
atheist
Hiraṇyakaśipu.
Hiraṇyakaśipu
was
so
powerful that
 even
 the
 demigods
 in
 other
 planets
 would
 tremble
 simply
 by
 the unfavorable
 raising
 of
 his
 eyebrow.
 The
 demigods
 in
 the
 higher
 level
 of material
 existence
 many,
 many
 times
 excel
 the
 most
 well-to-do
 human beings,
 in
 duration
 of
 life,
 beauty,
 wealth,
 paraphernalia,
 and
 in
 all
 other respects.
 Still
 they
 were
 afraid
 of
 Hiraṇyakaśipu.
 Thus
 we
 can
 simply imagine
how
powerful
Hiraṇyakaśipu
was
in
this
material
world.
But
even Hiraṇyakaśipu
was
cut
into
small
pieces
by
the
nails
of
Lord
Nṛsiṁha.
This means
 that
 anyone
 materially
 powerful
 cannot
 stand
 the
 strength
 of
 the Lord's
 nails.
 Similarly,
 Jāmadagnya
 displayed
 the
 Lord's
 power
 to
 kill
 all the
 disobedient
 kings
 powerfully
 situated
 in
 their
 respective
 states.
 The Lord's
 empowered
 incarnation
 Nārada
 and
 plenary
 incarnation
 Varāha,
 as well
 as
 indirectly
 empowered
 Lord
 Buddha,
 created
 faith
 in
 the
 mass
 of people.
The
incarnations
of
Rāma
and
Dhanvantari
displayed
His
fame,
and Balarāma,
 Mohinī
 and
 Vāmana
 exhibited
 His
 beauty.
 Dattātreya,
 Matsya, Kumāra
 and
 Kapila
 exhibited
 His
 transcendental
 knowledge.
 Nara
 and Nārāyaṇa
Ṛṣis
exhibited
His
renunciation.
So
all
the
different
incarnations of
 the
 Lord
 indirectly
 or
 directly
 manifested
 different
 features,
 but
 Lord Kṛṣṇa,
the
primeval
Lord,
exhibited
the
complete
features
of
Godhead,
and thus
it
is
confirmed
that
He
is
the
source
of
all
other
incarnations.
And
the most
 extraordinary
 feature
 exhibited
 by
 Lord
 Śrī
 Kṛṣṇa
 was
 His
 internal energetic
 manifestation
 of
 His
 pastimes
 with
 the
 cowherd
 girls.
 His pastimes
 with
 the
 gopīs
 are
 all
 displays
 of
 transcendental
 existence,
 bliss and
knowledge,
although
these
are
manifested
apparently
as
sex
love.
The specific
 attraction
 of
 His
 pastimes
 with
 the
 gopīs
 should
 never
 be misunderstood.
 The
 Bhāgavatam
 relates
 these
 transcendental
 pastimes
 in the
 Tenth
 Canto.
 And
 in
 order
 to
 reach
 the
 position
 to
 understand
 the transcendental
 nature
 of
 Lord
 Kṛṣṇa's
 pastimes
 with
 the
 gopīs,
 the Bhāgavatam
promotes
the
student
gradually
in
nine
other
cantos.

According
 to
 Śrīla
 Jīva
 Gosvāmī's
 statement,
 in
 accordance
 with authoritative
sources,
Lord
Kṛṣṇa
is
the
source
of
all
other
incarnations.
It
is not
that
Lord
Kṛṣṇa
has
any
source
of
incarnation.
All
the
symptoms
of
the Supreme
Truth
in
full
are
present
in
the
person
of
Lord
Śrī
Kṛṣṇa,
and
in
the Bhagavad-gītā
the
Lord
emphatically
declares
that
there
is
no
truth
greater than
 or
 equal
 to
 Himself.
 In
 this
 stanza
 the
 word
 svayam
 is
 particularly mentioned
 to
 confirm
 that
 Lord
 Kṛṣṇa
 has
 no
 other
 source
 than
 Himself. Although
 in
 other
 places
 the
 incarnations
 are
 described
 as
 bhagavān because
 of
 their
 specific
 functions,
 nowhere
 are
 they
 declared
 to
 be
 the Supreme
 Personality.
 In
 this
 stanza
 the
 word
 svayam
 signifies
 the supremacy
as
the
summum
bonum. The
 summum
 bonum
 Kṛṣṇa
 is
 one
 without
 a
 second.
 He
 Himself
 has expanded
 Himself
 in
 various
 parts,
 portions
 and
 particles
 as
svayaṁ-rūpa, svayam-prakāśa,
 tad-ekātmā,
 prābhava,
 vaibhava,
 vilāsa,
 avatāra,
 āveśa, and
 jīvas,
 all
 provided
 with
 innumerable
 energies
 just
 suitable
 to
 the respective
 persons
 and
 personalities.
 Learned
 scholars
 in
 transcendental subjects
 have
 carefully
 analyzed
 the
summum
 bonum
 Kṛṣṇa
 to
 have
 sixtyfour
 principal
 attributes.
 All
 the
 expansions
 or
 categories
 of
 the
 Lord possess
 only
 some
 percentages
 of
 these
 attributes.
 But
 Śrī
 Kṛṣṇa
 is
 the possessor
of
the
attributes
cent
percent.
And
His
personal
expansions
such as
svayam-prakāśa,
tad-ekātmā
up
to
the
categories
of
the
avatāras
who
are all
viṣṇu-tattva,
 possess
 up
 to
 ninety-three
 percent
 of
 these
 transcendental attributes.
Lord
Śiva,
who
is
neither
avatāra
nor
āveśa
nor
in
between
them, possesses
almost
eighty-four
percent
of
the
attributes.
But
the
jīvas,
 or
 the individual
living
beings
in
different
statuses
of
life,
possess
up
to
the
limit of
 seventy-eight
 percent
 of
 the
 attributes.
 In
 the
 conditioned
 state
 of material
existence,
the
living
being
possesses
these
attributes
in
very
minute quantity,
 varying
 in
 terms
 of
 the
 pious
 life
 of
 the
 living
 being.
 The
 most perfect
 of
 living
 beings
 is
 Brahmā,
 the
 supreme
 administrator
 of
 one universe.
 He
 possesses
 seventy-eight
 percent
 of
 the
 attributes
 in
 full.
 All other
 demigods
 have
 the
 same
 attributes
 in
 less
 quantity,
 whereas
 human beings
 possess
 the
 attributes
 in
 very
 minute
 quantity.
 The
 standard
 of perfection
for
a
human
being
is
to
develop
the
attributes
up
to
seventy-eight percent
 in
 full.
 The
 living
 being
 can
 never
 possess
 attributes
 like
 Śiva, Viṣṇu
or
Lord
Kṛṣṇa.
A
living
being
can
become
godly
by
developing
the seventy-eight-percent
transcendental
attributes
in
fullness,
but
he
can
never become
a
God
like
Śiva,
Viṣṇu
or
Kṛṣṇa.
He
can
become
a
Brahmā
in
due

course.
The
godly
living
beings
who
are
all
residents
of
the
planets
in
the spiritual
 sky
 are
 eternal
 associates
 of
 God
 in
 different
 spiritual
 planets called
Hari-dhāma
and
Maheśa-dhāma.
The
abode
of
Lord
Kṛṣṇa
above
all spiritual
 planets
 is
 called
 Kṛṣṇaloka
 or
 Goloka
 Vṛndāvana,
 and
 the perfected
 living
 being,
 by
 developing
 seventy-eight
 percent
 of
 the
 above attributes
 in
 fullness,
 can
 enter
 the
 planet
 of
 Kṛṣṇaloka
 after
 leaving
 the present
material
body. TEXT
29 janma
guhyaṁ
bhagavato ya
etat
prayato
naraḥ sāyaṁ
prātar
gṛṇan
bhaktyā duḥkha-grāmād
vimucyate SYNONYMS janma-birth;
guhyam-mysterious;
bhagavataḥ-of
the
Lord;
yaḥ-one;
etat-all these;
 prayataḥ-carefully;
 naraḥ-man;
 sāyam-evening;
 prātaḥ-morning; gṛṇan-recites;
 bhaktyā-with
 devotion;
 duḥkha-grāmāt-from
 all
 miseries; vimucyate-gets
relief
from.

Whoever
carefully
recites
the
mysterious
appearances
of
the
Lord, with
devotion
in
the
morning
and
in
the
evening,
gets
relief
from
all miseries
of
life.

In
 the
 Bhagavad-gītā
 the
 Personality
 of
 Godhead
 has
 declared
 that anyone
who
knows
the
principles
of
the
transcendental
birth
and
activities of
the
Lord
will
go
back
to
Godhead
after
being
relieved
from
this
material tabernacle.
 So
 simply
 knowing
 factually
 the
 mysterious
 way
 of
 the
 Lord's incarnation
 in
 this
 material
 world
 can
 liberate
 one
 from
 material
 bondage. Therefore
the
birth
and
activities
of
the
Lord,
as
manifested
by
Him
for
the welfare
of
the
people
in
general,
are
not
ordinary.
They
are
mysterious,
and only
 by
 those
 who
 carefully
 try
 to
 go
 deep
 into
 the
 matter
 by
 spiritual devotion
is
the
mystery
discovered.
Thus
one
gets
liberation
from
material

bondage.
It
is
advised
therefore
that
one
who
simply
recites
this
chapter
of Bhāgavatam,
 describing
 the
 appearance
 of
 the
 Lord
 in
 different incarnations,
 in
 sincerity
 and
 devotion,
 can
 have
 insight
 into
 the
 birth
 and activities
 of
 the
 Lord.
 The
 very
 word
 vimukti,
 or
 liberation,
 indicates
 that the
 Lord's
 birth
 and
 activities
 are
 all
 transcendental;
 otherwise
 simply
 by reciting
them
one
could
not
attain
liberation.
They
are
therefore
mysterious, and
 those
 who
 do
 not
 follow
 the
 prescribed
 regulations
 of
 devotional service
 are
 not
 entitled
 to
 enter
 into
 the
 mysteries
 of
 His
 births
 and activities. TEXT
30 etad
rūpaṁ
bhagavato hy
arūpasya
cid-ātmanaḥ māyā-guṇair
viracitaṁ mahadādibhir
ātmani SYNONYMS etat-all
 these;
 rūpam-forms;
 bhagavataḥ-of
 the
 Lord;
 hi-certainly; arūpasya-of
 one
 who
 has
 no
 material
 form;
 cit-ātmanaḥ-of
 the transcendence;
 māyā-material
 energy;
 guṇaiḥ-by
 the
 qualities;
 viracitammanufactured;
mahat-ādibhiḥ-with
the
ingredients
of
matter;
ātmani-in
 the self.

The
conception
of
the
virāṭ
universal
form
of
the
Lord,
as
appearing in
the
material
world,
is
imaginary.
It
is
to
enable
the
less
intelligent [and
neophytes]
to
adjust
to
the
idea
of
the
Lord's
having
form.
But factually
the
Lord
has
no
material
form.

The
conception
of
the
Lord
known
as
the
viśva-rūpa
or
the
virāṭ-rūpa
is particularly
not
mentioned
along
with
the
various
incarnations
of
the
Lord because
all
the
incarnations
of
the
Lord
mentioned
above
are
transcendental and
there
is
not
a
tinge
of
materialism
in
their
bodies.
There
is
no
difference between
the
body
and
self
as
there
is
in
the
conditioned
soul.
The
virāṭ-rūpa

is
 conceived
 for
 those
 who
 are
 just
 neophyte
 worshipers.
 For
 them
 the material
 virāṭ-rūpa
 is
 presented,
 and
 it
 will
 be
 explained
 in
 the
 Second Canto.
 In
 the
 virāṭ-rūpa
 the
 material
 manifestations
 of
 different
 planets have
been
conceived
as
His
legs,
hands,
etc.
Actually
all
such
descriptions are
 for
 the
 neophytes.
 The
 neophytes
 cannot
 conceive
 of
 anything
 beyond matter.
The
material
conception
of
the
Lord
is
not
counted
in
the
list
of
His factual
 forms.
 As
 Paramātmā,
 or
 Supersoul,
 the
 Lord
 is
 within
 each
 and every
material
form,
even
within
the
atoms,
but
the
outward
material
form is
 but
 an
 imagination,
 both
 for
 the
 Lord
 and
 for
 the
 living
 being.
 The present
forms
of
the
conditioned
souls
are
also
not
factual.
The
conclusion is
that
the
material
conception
of
the
body
of
the
Lord
as
virāṭ
is
imaginary. Both
 the
 Lord
 and
 the
 living
 beings
 are
 living
 spirits
 and
 have
 original spiritual
bodies.

TEXT
31 yathā
nabhasi
meghaugho reṇur
vā
pārthivo
'nile evaṁ
draṣṭari
dṛśyatvam āropitam
abuddhibhiḥ SYNONYMS yathā-as
 it
 is;
 nabhasi-in
 the
 sky;
 megha-oghaḥ-a
 mass
 of
 clouds;
 reṇuḥdust;
 vā-as
 well
 as;
 pārthivaḥ-muddiness;
 anile-in
 the
 air;
 evam-thus; draṣṭari-to
 the
 seer;
 dṛśyatvam-for
 the
 purpose
 of
 seeing;
 āropitam-is implied;
abuddhibhiḥ-by
the
less
intelligent
persons.

Clouds
and
dust
are
carried
by
the
air,
but
less
intelligent
persons say
that
the
sky
is
cloudy
and
the
air
is
dirty.
Similarly,
they
also implant
material
bodily
conceptions
on
the
spirit
self.

It
is
further
confirmed
herein
that
with
our
material
eyes
and
senses
we cannot
 see
 the
 Lord,
 who
 is
 all
 spirit.
 We
 cannot
 even
 detect
 the
 spiritual spark
which
exists
within
the
material
body
of
the
living
being.
We
look
to the
outward
covering
of
the
body
or
subtle
mind
of
the
living
being,
but
we cannot
 see
 the
 spiritual
 spark
 within
 the
 body.
 So
 we
 have
 to
 accept
 the living
 being's
 presence
 by
 the
 presence
 of
 his
 gross
 body.
 Similarly,
 those who
 want
 to
 see
 the
 Lord
 with
 their
 present
 material
 eyes
 or
 with
 the material
 senses
 are
 advised
 to
 meditate
 on
 the
 gigantic
 external
 feature called
the
virāṭ-rūpa.
For
instance,
when
a
particular
gentleman
goes
in
his car,
which
can
be
seen
very
easily,
we
identify
the
car
with
the
man
within the
car.
When
the
President
goes
out
in
his
particular
car,
we
say,
"There
is the
 President."
 For
 the
 time
 being
 we
 identify
 the
 car
 with
 the
 President. Similarly,
 less
 intelligent
 men
 who
 want
 to
 see
 God
 immediately
 without necessary
 qualification
 are
 shown
 first
 the
 gigantic
 material
 cosmos
 as
 the form
of
the
Lord,
although
the
Lord
is
within
and
without.
The
clouds
in
the sky
 and
 the
 blue
 of
 the
 sky
 are
 better
 appreciated
 in
 this
 connection.

Although
 the
 bluish
 tint
 of
 the
 sky
 and
 the
 sky
 itself
 are
 different,
 we conceive
of
the
color
of
the
sky
as
blue.
But
that
is
a
general
conception
for the
laymen
only. TEXT
32 ataḥ
paraṁ
yad
avyaktam avyūḍha-guṇa-bṛṁhitam adṛṣṭāśruta-vastutvāt sa
jīvo
yat
punar-bhavaḥ SYNONYMS ataḥ-this;
 param-beyond;
 yat-which;
 avyaktam-unmanifested;
 avyūḍhawithout
 formal
 shape;
 guṇa-bṛṁhitam-affected
 by
 the
 qualities;
 adṛṣṭaunseen;
 aśruta-unheard;
 vastutvāt-being
 like
 that;
 saḥ-that;
 jīvaḥ-living being;
yat-that
which;
punaḥ-bhavaḥ-takes
birth
repeatedly.

Beyond
this
gross
conception
of
form
is
another,
subtle
conception
of form
which
is
without
formal
shape
and
is
unseen,
unheard
and unmanifest.
The
living
being
has
his
form
beyond
this
subtlety, otherwise
he
could
not
have
repeated
births.

As
the
gross
cosmic
manifestation
is
conceived
as
the
gigantic
body
of the
Lord,
so
also
there
is
the
conception
of
His
subtle
form,
which
is
simply realized
without
being
seen,
heard
or
manifested.
But
in
fact
all
these
gross or
subtle
conceptions
of
the
body
are
in
relation
with
the
living
beings.
The living
 being
 has
 his
 spiritual
 form
 beyond
 this
 gross
 material
 or
 subtle psychic
 existence.
 The
 gross
 body
 and
 psychic
 functions
 cease
 to
 act
 as soon
as
the
living
being
leaves
the
visible
gross
body.
In
fact,
we
say
that the
 living
 being
 has
 gone
 away
 because
 he
 is
 unseen
 and
 unheard.
 Even when
the
gross
body
is
not
acting
when
the
living
being
is
in
sound
sleep, we
know
that
he
is
within
the
body
by
his
breathing.
So
the
living
being's passing
away
from
the
body
does
not
mean
that
there
is
no
existence
of
the

living
 soul.
 It
 is
 there,
 otherwise
 how
 can
 he
 repeat
 his
 births
 again
 and again? The
conclusion
is
that
the
Lord
is
eternally
existent
in
His
transcendental form,
 which
 is
 neither
 gross
 nor
 subtle
 like
 that
 of
 the
 living
 being;
 His body
 is
 never
 to
 be
 compared
 to
 the
 gross
 and
 subtle
 bodies
 of
 the
 living being.
All
such
conceptions
of
God's
body
are
imaginary.
The
living
being has
 his
 eternal
 spiritual
 form,
 which
 is
 conditioned
 only
 by
 his
 material contamination. TEXT
33 yatreme
sad-asad-rūpe pratiṣiddhe
sva-saṁvidā avidyayātmani
kṛte iti
tad
brahma-darśanam SYNONYMS yatra-whenever;
 ime-in
 all
 these;
 sat-asat-gross
 and
 subtle;
 rūpe-in
 the forms
 of;
 pratiṣiddhe-on
 being
 nullified;
 sva-saṁvidā-by
 self-realization; avidyayā-by
 ignorance;
 ātmani-in
 the
 self;
 kṛte-having
 been
 imposed;
 itithus;
tat-that
is;
brahma-darśanam-the
process
of
seeing
the
Absolute.

Whenever
a
person
experiences,
by
self-realization,
that
both
the gross
and
subtle
bodies
have
nothing
to
do
with
the
pure
self,
at
that time
he
sees
himself
as
well
as
the
Lord.

The
difference
between
self-realization
and
material
illusion
is
to
know that
the
temporary
or
illusory
impositions
of
material
energy
in
the
shape
of gross
and
subtle
bodies
are
superficial
coverings
of
the
self.
The
coverings take
 place
 due
 to
 ignorance.
 Such
 coverings
 are
 never
 effective
 in
 the person
of
the
Personality
of
Godhead.
Knowing
this
convincingly
is
called liberation,
or
seeing
the
Absolute.
This
means
that
perfect
self-realization
is made
possible
by
adoption
of
godly
or
spiritual
life.
Self-realization
means becoming
 indifferent
 to
 the
 needs
 of
 the
 gross
 and
 subtle
 bodies
 and

becoming
serious
about
the
activities
of
the
self.
The
impetus
for
activities is
 generated
 from
 the
 self,
 but
 such
 activities
 become
 illusory
 due
 to ignorance
 of
 the
 real
 position
 of
 the
 self.
 By
 ignorance,
 self-interest
 is calculated
in
terms
of
the
gross
and
subtle
bodies,
and
therefore
a
whole
set of
activities
is
spoiled,
life
after
life.
When,
however,
one
meets
the
self
by proper
 culture,
 the
 activities
 of
 the
 self
 begin.
 Therefore
 a
 man
 who
 is engaged
 in
 the
 activities
 of
 the
 self
 is
 called
 jīvan-mukta,
 or
 a
 liberated person
even
in
the
conditional
existence. This
 perfect
 stage
 of
 self-realization
 is
 attained
 not
 by
 artificial
 means, but
 under
 the
 lotus
 feet
 of
 the
 Lord,
 who
 is
 always
 transcendental.
 In
 the Bhagavad-gītā
 the
 Lord
 says
 that
 He
 is
 present
 in
 everyone's
 heart,
 and from
 Him
 only
 all
 knowledge,
 remembrance
 or
 forgetfulness
 take
 place. When
the
living
being
desires
to
be
an
enjoyer
of
material
energy
(illusory phenomena),
 the
 Lord
 covers
 the
 living
 being
 in
 the
 mystery
 of forgetfulness,
 and
 thus
 the
 living
 being
 misinterprets
 the
 gross
 body
 and subtle
mind
to
be
his
own
self.
And
by
culture
of
transcendental
knowledge, when
the
living
being
prays
to
the
Lord
for
deliverance
from
the
clutches
of forgetfulness,
the
Lord,
by
His
causeless
mercy,
removes
the
living
being's illusory
curtain,
and
thus
he
realizes
his
own
self.
He
then
engages
himself in
 the
 service
 of
 the
 Lord
 in
 his
 eternal
 constitutional
 position,
 becoming liberated
from
the
conditioned
life.
All
this
is
executed
by
the
Lord
either through
His
external
potency
or
directly
by
the
internal
potency. TEXT
34 yady
eṣoparatā
devī māyā
vaiśāradī
matiḥ sampanna
eveti
vidur mahimni
sve
mahīyate SYNONYMS yadi-if,
 however;
 eṣā-they;
 uparatā-subsided;
 devī
 māyā-illusory
 energy; vaiśāradī-full
 of
 knowledge;
 matiḥ-enlightenment;
 sampannaḥ-enriched with;
 eva-certainly;
 iti-thus;
 viduḥ-being
 cognizant
 of;
 mahimni-in
 the glories;
sve-of
the
self;
mahīyate-being
situated
in.

If
the
illusory
energy
subsides
and
the
living
entity
becomes
fully enriched
with
knowledge
by
the
grace
of
the
Lord,
then
he
becomes
at once
enlightened
with
self-realization
and
thus
becomes
situated
in
his own
glory.

Because
the
Lord
is
the
absolute
Transcendence,
all
of
His
forms,
names, pastimes,
 attributes,
 associates
 and
 energies
 are
 identical
 with
 Him.
 His transcendental
energy
acts
according
to
His
omnipotency.
The
same
energy acts
 as
 His
 external,
 internal
 and
 marginal
 energies,
 and
 by
 His omnipotency
 He
 can
 perform
 anything
 and
 everything
 through
 the
 agency of
any
of
the
above
energies.
He
can
turn
the
external
energy
into
internal by
His
will.
Therefore
by
His
grace
the
external
energy,
which
is
employed in
illusioning
those
living
beings
who
want
to
have
it,
subsides
by
the
will of
 the
 Lord
 in
 terms
 of
 repentance
 and
 penance
 for
 the
 conditioned
 soul. And
the
very
same
energy
then
acts
to
help
the
purified
living
being
make progress
on
the
path
of
self-realization.
The
example
of
electrical
energy
is very
 appropriate
 in
 this
 connection.
 The
 expert
 electrician
 can
 utilize
 the electrical
energy
for
both
heating
and
cooling
by
adjustment
only.
Similarly, the
external
energy,
which
now
bewilders
the
living
being
into
continuation of
birth
and
death,
is
turned
into
internal
potency
by
the
will
of
the
Lord
to lead
the
living
being
to
eternal
life.
When
a
living
being
is
thus
graced
by the
Lord,
he
is
placed
in
his
proper
constitutional
position
to
enjoy
eternal spiritual
life. TEXT
35 evaṁ
janmāni
karmāṇi hy
akartur
ajanasya
ca varṇayanti
sma
kavayo veda-guhyāni
hṛt-pateḥ SYNONYMS evam-thus;
 janmāni-birth;
 karmāṇi-activities;
 hi-certainly;
 akartuḥ-of
 the inactive;
ajanasya-of
 the
 unborn;
 ca-and;
 varṇayanti-describe;
 sma-in
 the

past;
kavayaḥ-the
learned;
veda-guhyāni-undiscoverable
by
the
Vedas;
hṛtpateḥ-of
the
Lord
of
the
heart.

Thus
learned
men
describe
the
births
and
activities
of
the
unborn and
inactive,
which
is
undiscoverable
even
in
the
Vedic
literatures.
He is
the
Lord
of
the
heart.

Both
 the
 Lord
 and
 the
 living
 entities
 are
 essentially
 all
 spiritual. Therefore
both
of
them
are
eternal,
and
neither
of
them
has
birth
and
death. The
 difference
 is
 that
 the
 so-called
 births
 and
 disappearances
 of
 the
 Lord are
unlike
those
of
the
living
beings.
The
living
beings
who
take
birth
and then
 again
 accept
 death
 are
 bound
 by
 the
 laws
 of
 material
 nature.
 But
 the so-called
 appearance
 and
 disappearance
 of
 the
 Lord
 are
 not
 actions
 of material
nature,
but
are
demonstrations
of
the
internal
potency
of
the
Lord. They
are
described
by
the
great
sages
for
the
purpose
of
self-realization.
It is
 stated
 in
 the
 Bhagavad-gītā
 by
 the
 Lord
 that
 His
 so-called
 birth
 in
 the material
 world
 and
 His
 activities
 are
 all
 transcendental.
 And
 simply
 by meditation
on
such
activities
one
can
attain
realization
of
Brahman
and
thus become
 liberated
 from
 material
 bondage.
 In
 the
 śrutis
 it
 is
 said
 that
 the birthless
appears
to
take
birth.
The
Supreme
has
nothing
to
do,
but
because He
 is
 omnipotent,
 everything
 is
 performed
 by
 Him
 naturally,
 as
 if
 done automatically.
As
a
matter
of
fact,
the
appearance
and
disappearance
of
the Supreme
 Personality
 of
 Godhead
 and
 His
 different
 activities
 are
 all confidential,
 even
 to
 the
 Vedic
 literatures.
 Yet
 they
 are
 displayed
 by
 the Lord
to
bestow
mercy
upon
the
conditioned
souls.
We
should
always
take advantage
 of
 the
 narrations
 of
 the
 activities
 of
 the
 Lord,
 which
 are meditations
on
Brahman
in
the
most
convenient
and
palatable
form. TEXT
36 sa
vā
idaṁ
viśvam
amogha-līlaḥ sṛjaty
avaty
atti
na
sajjate
'smin bhūteṣu
cāntarhita
ātma-tantraḥ ṣāḍ-vargikaṁ
jighrati
ṣaḍ-guṇeśaḥ

SYNONYMS saḥ-the
 Supreme
 Lord;
 vā-alternately;
 idam-this;
 viśvam-manifested universes;
 amogha-līlaḥ-one
 whose
 activities
 are
 spotless;
 sṛjati-creates; avati
atti-maintains
and
annihilates;
na-not;
sajjate-is
affected
by;
asmin-in them;
bhūteṣu-in
all
living
beings;
ca-also;
antarhitaḥ-living
 within;
ātmatantraḥ-self-independent;
 ṣāṭ-vargikam-endowed
 with
 all
 the
 potencies
 of His
 opulences;
 jighrati-superficially
 attached,
 like
 smelling
 the
 fragrance; ṣaṭ-guṇa-īśaḥ-master
of
the
six
senses.

The
Lord,
whose
activities
are
always
spotless,
is
the
master
of
the six
senses
and
is
fully
omnipotent
with
six
opulences.
He
creates
the manifested
universes,
maintains
them
and
annihilates
them
without being
in
the
least
affected.
He
is
within
every
living
being
and
is
always independent.

The
prime
difference
between
the
Lord
and
the
living
entities
is
that
the Lord
is
the
creator
and
the
living
entities
are
the
created.
Here
He
is
called the
amogha-līlaḥ,
 which
 indicates
 that
 there
 is
 nothing
 lamentable
 in
 His creation.
 Those
 who
 create
 disturbance
 in
 His
 creation
 are
 themselves disturbed.
He
is
transcendental
to
all
material
afflictions
because
He
is
full with
all
six
opulences,
namely
wealth,
power,
fame,
beauty,
knowledge
and renunciation,
 and
 thus
 He
 is
 the
 master
 of
 the
 senses.
 He
 creates
 these manifested
 universes
 in
 order
 to
 reclaim
 the
 living
 beings
 who
 are
 within them
 suffering
 threefold
 miseries,
 maintains
 them,
 and
 in
 due
 course annihilates
 them
 without
 being
 the
 least
 affected
 by
 such
 actions.
 He
 is connected
with
this
material
creation
very
superficially,
as
one
smells
odor without
 being
 connected
 with
 the
 odorous
 article.
 Nongodly
 elements, therefore,
can
never
approach
Him,
despite
all
endeavors. TEXT
37 na
cāsya
kaścin
nipuṇena
dhātur avaiti
jantuḥ
kumanīṣa
ūtīḥ nāmāni
rūpāṇi
mano-vacobhiḥ

santanvato
naṭa-caryām
ivājñaḥ SYNONYMS na-not;
ca-and;
asya-of
Him;
kaścit-anyone;
nipuṇena-by
dexterity;
dhātuḥof
the
creator;
avaiti-can
know;
jantuḥ-the
 living
 being;
kumanīṣaḥ-with
 a poor
 fund
 of
 knowledge;
 ūtīḥ-activities
 of
 the
 Lord;
 nāmāni-His
 names; rūpāṇi-His
 forms;
 manaḥ-vacobhiḥ-by
 dint
 of
 mental
 speculation
 or deliverance
 of
 speeches;
 santanvataḥ-displaying;
 naṭa-caryām-a
 dramatic action;
iva-like;
ajñaḥ-the
foolish.

The
foolish
with
a
poor
fund
of
knowledge
cannot
know
the transcendental
nature
of
the
forms,
names
and
activities
of
the
Lord, who
is
playing
like
an
actor
in
a
drama.
Nor
can
they
express
such things,
neither
in
their
speculations
nor
in
their
words.

No
one
can
properly
describe
the
transcendental
nature
of
the
Absolute Truth.
 Therefore
 it
 is
 said
 that
 He
 is
 beyond
 the
 expression
 of
 mind
 and speech.
And
yet
there
are
some
men,
with
a
poor
fund
of
knowledge,
who desire
 to
 understand
 the
 Absolute
 Truth
 by
 imperfect
 mental
 speculation and
 faulty
 description
 of
 His
 activities.
 To
 the
 layman
 His
 activities, appearance
 and
 disappearance,
 His
 names,
 His
 forms,
 His
 paraphernalia, His
personalities
and
all
things
in
relation
with
Him
are
mysterious.
There are
two
classes
of
materialists,
namely
the
fruitive
workers
and
the
empiric philosophers.
 The
 fruitive
 workers
 have
 practically
 no
 information
 of
 the Absolute
Truth,
and
the
mental
speculators,
after
being
frustrated
in
fruitive activities,
turn
their
faces
towards
the
Absolute
Truth
and
try
to
know
Him by
 mental
 speculation.
 And
 for
 all
 these
 men,
 the
 Absolute
 Truth
 is
 a mystery,
 as
 the
 jugglery
 of
 the
 magician
 is
 a
 mystery
 to
 children.
 Being deceived
by
the
jugglery
of
the
Supreme
Being,
the
nondevotees,
who
may be
 very
 dexterous
 in
 fruitive
 work
 and
 mental
 speculation,
 are
 always
 in ignorance.
With
such
limited
knowledge,
they
are
unable
to
penetrate
into the
mysterious
region
of
transcendence.
The
mental
speculators
are
a
little more
 progressive
 than
 the
 gross
 materialists
 or
 the
 fruitive
 workers,
 but because
they
are
also
within
the
grip
of
illusion,
they
take
it
for
granted
that

anything
which
has
form,
a
name
and
activities
is
but
a
product
of
material energy.
 For
 them
 the
 Supreme
 Spirit
 is
 formless,
 nameless
 and
 inactive. And
because
such
mental
speculators
equalize
the
transcendental
name
and form
 of
 the
 Lord
 with
 mundane
 names
 and
 form,
 they
 are
 in
 fact
 in ignorance.
 With
 such
 a
 poor
 fund
 of
 knowledge,
 there
 is
 no
 access
 to
 the real
nature
of
the
Supreme
Being.
As
stated
in
Bhagavad-gītā,
the
Lord
is always
 in
 a
 transcendental
 position,
 even
 when
 He
 is
 within
 the
 material world.
But
ignorant
men
consider
the
Lord
one
of
the
great
personalities
of the
world,
and
thus
they
are
misled
by
the
illusory
energy. TEXT
38 sa
veda
dhātuḥ
padavīṁ
parasya duranta-vīryasya
rathāṅga-pāṇeḥ yo
'māyayā
santatayānuvṛttyā bhajeta
tat-pāda-saroja-gandham SYNONYMS saḥ-He
 alone;
 veda-can
 know;
 dhātuḥ-of
 the
 creator;
 padavīm-glories; parasya-of
 the
 transcendence;
 duranta-vīryasya-of
 the
 greatly
 powerful; ratha-aṅga-pāṇeḥ-of
 Lord
 Kṛṣṇa,
 who
 bears
 in
 His
 hand
 the
 wheel
 of
 a chariot;
yaḥ-one
who;
amāyayā-without
reservation;
santatayā-without
any gap;
 anuvṛttyā-favorably;
 bhajeta-renders
 service;
 tat-pāda-of
 His
 feet; saroja-gandham-fragrance
of
the
lotus.

Only
those
who
render
unreserved,
uninterrupted,
favorable
service unto
the
lotus
feet
of
Lord
Kṛṣṇa,
who
carries
the
wheel
of
the
chariot in
His
hand,
can
know
the
creator
of
the
universe
in
His
full
glory, power
and
transcendence.

Only
 the
 pure
 devotees
 can
 know
 the
 transcendental
 name,
 form
 and activities
 of
 Lord
 Kṛṣṇa
 due
 to
 their
 being
 completely
 freed
 from
 the reactions
of
fruitive
work
and
mental
speculation.
The
pure
devotees
have nothing
to
derive
as
personal
profit
from
their
unalloyed
service
to
the
Lord.

They
 render
 incessant
 service
 to
 the
 Lord
 spontaneously,
 without
 any reservation.
Everyone
within
the
creation
of
the
Lord
is
rendering
service
to the
 Lord
 indirectly
 or
 directly.
 No
 one
 is
 an
 exception
 to
 this
 law
 of
 the Lord.
 Those
 who
 are
 rendering
 service
 indirectly,
 being
 forced
 by
 the illusory
agent
of
the
Lord,
are
rendering
service
unto
Him
unfavorably.
But those
 who
 are
 rendering
 service
 unto
 Him
 directly
 under
 the
 direction
 of His
beloved
agent
are
rendering
service
unto
Him
favorably.
Such
favorable servitors
 are
 devotees
 of
 the
 Lord,
 and
 by
 the
 grace
 of
 the
 Lord
 they
 can enter
into
the
mysterious
region
of
transcendence
by
the
mercy
of
the
Lord. But
 the
 mental
 speculators
 remain
 in
 darkness
 all
 the
 time.
 As
 stated
 in Bhagavad-gītā,
the
Lord
Himself
guides
the
pure
devotees
toward
the
path of
realization
due
to
their
constant
engagement
in
the
loving
service
of
the Lord
 in
 spontaneous
 affection.
 That
 is
 the
 secret
 of
 entering
 into
 the kingdom
of
God.
Fruitive
activities
and
speculation
are
no
qualifications
for entering. TEXT
39 atheha
dhanyā
bhagavanta
itthaṁ yad
vāsudeve
'khila-loka-nāthe kurvanti
sarvātmakam
ātma-bhāvaṁ na
yatra
bhūyaḥ
parivarta
ugraḥ SYNONYMS atha-thus;
 iha-in
 this
 world;
 dhanyāḥ-successful;
 bhagavantaḥ-perfectly cognizant;
 ittham-such;
 yat-what;
 vāsudeve-unto
 the
 Personality
 of Godhead;
 akhila-all-embracing;
 loka-nāthe-unto
 the
 proprietor
 of
 all
 the universes;
 kurvanti-inspires;
 sarva-ātmakam-one
 hundred
 percent;
 ātmaspirit;
bhāvam-ecstasy;
na-never;
yatra-wherein;
bhūyaḥ-again;
parivartaḥrepetition;
ugraḥ-dreadful.

Only
by
making
such
inquiries
in
this
world
can
one
be
successful and
perfectly
cognizant,
for
such
inquiries
invoke
transcendental ecstatic
love
unto
the
Personality
of
Godhead,
who
is
the
proprietor
of

all
the
universes,
and
guarantee
cent
percent
immunity
from
the dreadful
repetition
of
birth
and
death.

The
 inquiries
 of
 the
 sages
 headed
 by
 Śaunaka
 are
 herewith
 praised
 by Sūta
 Gosvāmī
 on
 the
 merit
 of
 their
 transcendental
 nature.
 As
 already concluded,
only
the
devotees
of
the
Lord
can
know
Him
to
a
considerable extent,
and
no
one
else
can
know
Him
at
all,
so
the
devotees
are
perfectly cognizant
of
all
spiritual
knowledge.
The
Personality
of
Godhead
is
the
last word
 in
 Absolute
 Truth.
 Impersonal
 Brahman
 and
 localized
 Paramātmā (Supersoul)
 are
 included
 in
 the
 knowledge
 of
 the
 Personality
 of
 Godhead. So
one
who
knows
the
Personality
of
Godhead
can
automatically
know
all about
 Him,
 His
 multipotencies
 and
 His
 expansions.
 So
 the
 devotees
 are congratulated
as
being
all-successful.
A
cent
percent
devotee
of
the
Lord
is immune
to
the
dreadful
material
miseries
of
repeated
birth
and
death. TEXT
40 idaṁ
bhāgavataṁ
nāma purāṇaṁ
brahma-sammitam uttama-śloka-caritaṁ cakāra
bhagavān
ṛṣiḥ niḥśreyasāya
lokasya dhanyaṁ
svasty-ayanaṁ
mahat SYNONYMS idam-this;
bhāgavatam-book
 containing
 the
 narration
 of
 the
 Personality
 of Godhead
 and
 His
 pure
 devotees;
 nāma-of
 the
 name;
 purāṇamsupplementary
 to
 the
 Vedas;
 brahma-sammitam-incarnation
 of
 Lord
 Śrī Kṛṣṇa;
 uttama-śloka-of
 the
 Personality
 of
 Godhead;
 caritam-activities; cakāra-compiled;
 bhagavān-incarnation
 of
 the
 Personality
 of
 Godhead; ṛṣiḥ-Śrī
 Vyāsadeva;
 niḥśreyasāya-for
 the
 ultimate
 good;
 lokasya-of
 all people;
 dhanyam-fully
 successful;
 svasti-ayanam-all-blissful;
 mahat-allperfect.

Ś

This
Śrīmad-Bhāgavatam
is
the
literary
incarnation
of
God,
and
it
is compiled
by
Śrīla
Vyāsadeva,
the
incarnation
of
God.
It
is
meant
for the
ultimate
good
of
all
people,
and
it
is
all-successful,
all-blissful
and all-perfect.

Lord
Śrī
Caitanya
Mahāprabhu
declared
that
Śrīmad-Bhāgavatam
is
the spotless
sound
representation
of
all
Vedic
knowledge
and
history.
There
are selected
 histories
 of
 great
 devotees
 who
 are
 in
 direct
 contact
 with
 the Personality
 of
 Godhead.
Śrīmad-Bhāgavatam
 is
 the
 literary
 incarnation
 of Lord
 Śrī
 Kṛṣṇa
 and
 is
 therefore
 nondifferent
 from
 Him.
 ŚrīmadBhāgavatam
 should
 be
 worshiped
 as
 respectfully
 as
 we
 worship
 the
 Lord. Thereby
we
can
derive
the
ultimate
blessings
of
the
Lord
through
its
careful and
patient
study.
As
God
is
all
light,
all
bliss
and
all
perfection,
so
also
is Śrīmad-Bhāgavatam.
 We
 can
 have
 all
 the
 transcendental
 light
 of
 the Supreme
 Brahman,
 Śrī
 Kṛṣṇa,
 from
 the
 recitation
 of
 Śrīmad-Bhāgavatam, provided
 it
 is
 received
 through
 the
 medium
 of
 the
 transparent
 spiritual master.
Lord
Caitanya's
private
secretary
Śrīla
Svarūpa
Dāmodara
Gosvāmī advised
 all
 intending
 visitors
 who
 came
 to
 see
 the
 Lord
 at
 Purī
 to
 make
 a study
of
the
Bhāgavatam
from
the
person
Bhāgavatam
Person
Bhāgavatam is
the
self-realized
bona
fide
spiritual
master,
and
through
him
only
can
one understand
the
lessons
of
Bhāgavatam
in
order
to
receive
the
desired
result. One
 can
 derive
 from
 the
 study
 of
 the
 Bhāgavatam
 all
 benefits
 that
 are possible
 to
 be
 derived
 from
 the
 personal
 presence
 of
 the
 Lord.
 It
 carries with
it
all
the
transcendental
blessings
of
Lord
Śrī
Kṛṣṇa
that
we
can
expect from
His
personal
contact. TEXT
41 tad
idaṁ
grāhayām
āsa sutam
ātmavatāṁ
varam sarva-vedetihāsānāṁ sāraṁ
sāraṁ
samuddhṛtam SYNONYMS

tat-that;
 idam-this;
 grāhayām
 āsa-made
 to
 accept;
 sutam-unto
 his
 son; ātmavatām-of
 the
 self-realized;
 varam-most
 respectful;
 sarva-all;
 vedaVedic
 literatures
 (books
 of
 knowledge);
 itihāsānām-of
 all
 the
 histories; sāram-cream;
sāram-cream;
samuddhṛtam-taken
out.

Śrī
Vyāsadeva
delivered
it
to
his
son,
who
is
the
most
respected among
the
self-realized,
after
extracting
the
cream
of
all
Vedic literatures
and
histories
of
the
universe.

Men
with
a
poor
fund
of
knowledge
only
accept
the
history
of
the
world from
 the
 time
 of
 Buddha,
 or
 since
 600
 B.C.,
 and
 prior
 to
 this
 period
 all histories
 mentioned
 in
 the
 scriptures
 are
 calculated
 by
 them
 to
 be
 only imaginary
 stories.
 That
 is
 not
 a
 fact.
 All
 the
 stories
 mentioned
 in
 the Purāṇas
and
Mahābhārata,
etc.,
are
actual
histories,
not
only
of
this
planet but
 also
 of
 millions
 of
 other
 planets
 within
 the
 universe.
 Sometimes
 the history
of
planets
beyond
this
world
appear
to
such
men
to
be
unbelievable. But
they
do
not
know
that
different
planets
are
not
equal
in
all
respects
and that
therefore
some
of
the
historical
facts
derived
from
other
planets
do
not correspond
 with
 the
 experience
 of
 this
 planet.
 Considering
 the
 different situation
 of
 different
 planets
 and
 also
 time
 and
 circumstances,
 there
 is nothing
wonderful
in
the
stories
of
the
Purāṇas,
nor
are
they
imaginary.
We should
 always
 remember
 the
 maxim
 that
 one
 man's
 food
 is
 another
 man's poison.
 We
 should
 not,
 therefore,
 reject
 the
 stories
 and
 histories
 of
 the Purāṇas
 as
 imaginary.
 The
 great
 ṛṣis
 like
 Vyāsa
 had
 no
 business
 putting some
imaginary
stories
in
their
literatures. In
the
Śrīmad-Bhāgavatam
historical
facts
selected
from
the
histories
of different
 planets
 have
 been
 depicted.
 It
 is
 therefore
 accepted
 by
 all
 the spiritual
authorities
as
the
Mahā-Purāṇa.
The
special
significance
of
these histories
 is
 that
 they
 are
 all
 connected
 with
 activities
 of
 the
 Lord
 in
 a different
 time
 and
 atmosphere.
 Śrīla
 Śukadeva
 Gosvāmī
 is
 the
 topmost personality
of
all
the
self-realized
souls,
and
he
accepted
this
as
the
subject of
studies
from
his
father,
Vyāsadeva.
Śrīla
Vyāsadeva
is
the
great
authority, and
 the
 subject
 matter
 of
 Śrīmad-Bhāgavatam
 being
 so
 important,
 he delivered
 the
 message
 first
 to
 his
 great
 son
 Śrīla
 Śukadeva
 Gosvāmī.
 It
 is compared
to
the
cream
of
the
milk.
Vedic
literature
is
like
the
milk
ocean
of

knowledge.
 Cream
 or
 butter
 is
 the
 most
 palatable
 essence
 of
 milk,
 and
 so also
 is
 Śrīmad-Bhāgavatam,
 for
 it
 contains
 all
 palatable,
 instructive
 and authentic
versions
of
different
activities
of
the
Lord
and
His
devotees.
There is
 no
 gain,
 however,
 in
 accepting
 the
 message
 of
 Bhāgavatam
 from
 the unbelievers,
 atheists
 and
 professional
 reciters
 who
 make
 a
 trade
 of Bhāgavatam
 for
 the
 laymen.
 It
 was
 delivered
 to
 Śrīla
 Śukadeva
 Gosvāmī, and
he
had
nothing
to
do
with
the
Bhāgavata
business.
He
did
not
have
to maintain
 family
 expenses
 by
 such
 trade.
 Śrīmad-Bhāgavatam
 should therefore
be
received
from
the
representative
of
Śukadeva,
who
must
be
in the
 renounced
 order
 of
 life
 without
 family
 encumbrance.
 Milk
 is undoubtedly
very
good
and
nourishing,
but
when
it
is
touched
by
the
mouth of
a
snake
it
is
no
longer
nourishing;
rather,
it
becomes
a
source
of
death. Similarly,
 those
 who
 are
 not
 strictly
 in
 the
 Vaiṣṇava
 discipline
 should
 not make
a
business
of
this
Bhāgavatam
and
become
a
cause
of
spiritual
death for
so
many
hearers.
In
the
Bhagavad-gītā
the
Lord
says
that
the
purpose
of all
 the
 Vedas
 is
 to
 know
 Him
 (Lord
 Kṛṣṇa),
 and
 Śrīmad-Bhāgavatam
 is Lord
Śrī
Kṛṣṇa
Himself
in
the
form
of
recorded
knowledge.
Therefore,
it
is the
cream
of
all
the
Vedas,
and
it
contains
all
historical
facts
of
all
times
in relation
with
Śrī
Kṛṣṇa.
It
is
factually
the
essence
of
all
histories. TEXT
42 sa
tu
saṁśrāvayām
āsa mahārājaṁ
parīkṣitam prāyopaviṣṭaṁ
gaṅgāyāṁ parītaṁ
paramarṣibhiḥ SYNONYMS saḥ-the
son
of
Vyāsadeva;
tu-again;
saṁśrāvayām
 āsa-make
 them
 audible; mahā-rājam-unto
 the
 emperor;
 parīkṣitam-of
 the
 name
 Parīkṣit;
 prāyaupaviṣṭam-who
 sat
 until
 death
 without
 food
 or
 drink;
 gaṅgāyām-on
 the bank
 of
 the
 Ganges;
 parītam-being
 surrounded;
 parama-ṛṣibhiḥ-by
 great sages.

Ś

Śukadeva
Gosvāmī,
the
son
of
Vyāsadeva,
in
his
turn
delivered
the Bhāgavatam
to
the
great
Emperor
Parīkṣit,
who
sat
surrounded
by sages
on
the
bank
of
the
Ganges,
awaiting
death
without
taking
food
or drink.

All
 transcendental
 messages
 are
 received
 properly
 in
 the
 chain
 of disciplic
succession.
This
disciplic
succession
is
called
paramparā.
 Unless therefore
Bhāgavatam
 or
 any
 other
 Vedic
 literatures
 are
 received
 through the
 paramparā
 system,
 the
 reception
 of
 knowledge
 is
 not
 bona
 fide. Vyāsadeva
 delivered
 the
 message
 to
 Śukadeva
 Gosvāmī,
 and
 from Śukadeva
 Gosvāmī,
 Sūta
 Gosvāmī
 received
 the
 message.
 One
 should therefore
receive
the
message
of
Bhāgavatam
 from
 Sūta
 Gosvāmī
 or
 from his
representative
and
not
from
any
irrelevant
interpreter. Emperor
Parīkṣit
received
the
information
of
his
death
in
time,
and
he
at once
left
his
kingdom
and
family
and
sat
down
on
the
bank
of
the
Ganges
to fast
 till
 death.
 All
 great
 sages,
ṛṣis,
 philosophers,
 mystics,
 etc.,
 went
 there due
 to
 his
 imperial
 position.
 They
 offered
 many
 suggestions
 about
 his immediate
duty,
and
at
last
it
was
settled
that
he
would
hear
from
Śukadeva Gosvāmī
about
Lord
Kṛṣṇa.
Thus
the
Bhāgavatam
was
spoken
to
him. Śrīpāda
Śaṅkarācārya,
who
preached
Māyāvāda
philosophy
and
stressed the
 impersonal
 feature
 of
 the
 Absolute,
 also
 recommended
 that
 one
 must take
shelter
at
the
lotus
feet
of
Lord
Śrī
Kṛṣṇa,
for
there
is
no
hope
of
gain from
 debating.
 Indirectly
 Śrīpāda
 Śaṅkarācārya
 admitted
 that
 what
 he
 had preached
 in
 the
 flowery
 grammatical
 interpretations
 of
 the
 Vedānta-sūtra cannot
help
one
at
the
time
of
death.
At
the
critical
hour
of
death
one
must recite
 the
 name
 of
 Govinda.
 This
 is
 the
 recommendation
 of
 all
 great transcendentalists.
 Śukadeva
 Gosvāmī
 had
 long
 ago
 stated
 the
 same
 truth, that
 at
 the
 end
 one
 must
 remember
 Nārāyaṇa.
 That
 is
 the
 essence
 of
 all spiritual
 activities.
 In
 pursuance
 of
 this
 eternal
 truth,
 Śrīmad-Bhāgavatam was
 heard
 by
 Emperor
 Parīkṣit,
 and
 it
 was
 recited
 by
 the
 able
 Śukadeva Gosvāmī.
 And
 both
 the
 speaker
 and
 the
 receiver
 of
 the
 messages
 of Bhāgavatam
were
duly
delivered
by
the
same
medium. TEXT
43 kṛṣṇe
sva-dhāmopagate

dharma-jñānādibhiḥ
saha kalau
naṣṭa-dṛśām
eṣa purāṇārko
'dhunoditaḥ SYNONYMS kṛṣṇe-in
Kṛṣṇa's;
sva-dhāma-own
abode;
upagate-having
returned;
dharmareligion;
 jñāna-knowledge;
 ādibhiḥ-combined
 together;
 saha-along
 with; kalau-in
 the
 Kali-yuga;
 naṣṭa-dṛśām-of
 persons
 who
 have
 lost
 their
 sight; eṣaḥ-all
 these;
 purāṇa-arkaḥ-the
 Purāṇa
 which
 is
 brilliant
 like
 the
 sun; adhunā-just
now;
uditaḥ-has
arisen.

This
Bhāgavata
Purāṇa
is
as
brilliant
as
the
sun,
and
it
has
arisen just
after
the
departure
of
Lord
Kṛṣṇa
to
His
own
abode,
accompanied by
religion,
knowledge,
etc.
Persons
who
have
lost
their
vision
due
to the
dense
darkness
of
ignorance
in
the
age
of
Kali
shall
get
light
from this
Purāṇa.

Lord
 Śrī
 Kṛṣṇa
 has
 His
 eternal
 dhāma,
 or
 abode,
 where
 He
 eternally enjoys
 Himself
 with
 His
 eternal
 associates
 and
 paraphernalia.
 And
 His eternal
abode
is
a
manifestation
of
His
internal
energy,
whereas
the
material world
is
a
manifestation
of
His
external
energy.
When
He
descends
on
the material
 world,
 He
 displays
 Himself
 with
 all
 paraphernalia
 in
 His
 internal potency,
 which
 is
 called
 ātma-māyā.
 In
 the
 Bhagavad-gītā
 the
 Lord
 says that
He
descends
by
His
own
potency
(ātma-māyā).
His
form,
name,
fame, paraphernalia,
 abode,
 etc.,
 are
 not,
 therefore,
 creations
 of
 matter.
 He descends
 to
 reclaim
 the
 fallen
 souls
 and
 to
 reestablish
 codes
 of
 religion which
are
directly
enacted
by
Him.
Except
for
God,
no
one
can
establish
the principles
 of
 religion.
 Either
 He
 or
 a
 suitable
 person
 empowered
 by
 Him can
 dictate
 the
 codes
 of
 religion.
 Real
 religion
 means
 to
 know
 God,
 our relation
 with
 Him
 and
 our
 duties
 in
 relation
 with
 Him
 and
 to
 know ultimately
our
destination
after
leaving
this
material
body.
The
conditioned souls,
 who
 are
 entrapped
 by
 the
 material
 energy,
 hardly
 know
 all
 these principles
of
life.
Most
of
them
are
like
animals
engaged
in
eating,
sleeping, fearing
and
mating.
They
are
mostly
engaged
in
sense
enjoyment
under
the

pretension
of
religiosity,
knowledge
or
salvation.
They
are
still
more
blind in
the
present
age
of
quarrel,
or
Kali-yuga.
In
the
Kali-yuga
the
population is
just
a
royal
edition
of
the
animals.
They
have
nothing
to
do
with
spiritual knowledge
 or
 godly
 religious
 life.
 They
 are
 so
 blind
 that
 they
 cannot
 see anything
beyond
the
jurisdiction
of
the
subtle
mind,
intelligence
or
ego,
but they
are
very
much
proud
of
their
advancement
in
knowledge,
science
and material
 prosperity.
 They
 can
 risk
 their
 lives
 to
 become
 a
 dog
 or
 hog
 just after
 leaving
 the
 present
 body,
 for
 they
 have
 completely
 lost
 sight
 of
 the ultimate
aim
of
life.
The
Personality
of
Godhead
Śrī
Kṛṣṇa
appeared
before us
just
a
little
prior
to
the
beginning
of
Kali-yuga,
and
He
returned
to
His eternal
home
practically
at
the
commencement
of
Kali-yuga.
While
He
was present,
 He
 exhibited
 everything
 by
 His
 different
 activities.
 He
 spoke
 the Bhagavad-gītā
 specifically
 and
 eradicated
 all
 pretentious
 principles
 of religiosity.
 And
 prior
 to
 His
 departure
 from
 this
 material
 world,
 He empowered
Śrī
Vyāsadeva
through
Nārada
to
compile
the
messages
of
the Śrīmad-Bhāgavatam,
 and
 thus
 both
 the
 Bhagavad-gītā
 and
 the
 ŚrīmadBhāgavatam
are
like
torchbearers
for
the
blind
people
of
this
age.
In
other words,
if
men
in
this
age
of
Kali
want
to
see
the
real
light
of
life,
they
must take
 to
 these
 two
 books
 only,
 and
 their
 aim
 of
 life
 will
 be
 fulfilled. Bhagavad-gītā
 is
 the
 preliminary
 study
 of
 the
 Bhāgavatam.
 And
 ŚrīmadBhāgavatam
is
the
summum
bonum
of
life,
Lord
Śrī
Kṛṣṇa
personified.
We must
 therefore
 accept
 Śrīmad-Bhāgavatam
 as
 the
 direct
 representation
 of Lord
 Kṛṣṇa.
 One
 who
 can
 see
 Śrīmad-Bhāgavatam
 can
 see
 also
 Lord
 Śrī Kṛṣṇa
in
person.
They
are
identical. TEXT
44 tatra
kīrtayato
viprā viprarṣer
bhūri-tejasaḥ ahaṁ
cādhyagamaṁ
tatra niviṣṭas
tad-anugrahāt so
'haṁ
vaḥ
śrāvayiṣyāmi yathādhītaṁ
yathā-mati SYNONYMS tatra-there;
 kīrtayataḥ-while
 reciting;
 viprāḥ-O
 brāhmaṇas;
 vipra-ṛṣeḥfrom
the
great
brāhmaṇa-ṛṣi;
bhūri-greatly;
tejasaḥ-powerful;
aham-I;
ca-

also;
adhyagamam-could
 understand;
 tatra-in
 that
 meeting;
 niviṣṭaḥ-being perfectly
attentive;
tat-anugrahāt-by
his
mercy;
saḥ-that
very
thing;
ahamI;
vaḥ-unto
you;
śrāvayiṣyāmi-shall
let
you
hear;
yathā-adhītam
yathā-matias
far
as
my
realization.

O
learned
brāhmaṇas,
when
Śukadeva
Gosvāmī
recited Bhāgavatam
there
[in
the
presence
of
Emperor
Parīkṣit],
I
heard
him with
rapt
attention,
and
thus,
by
his
mercy,
I
learned
the
Bhāgavatam from
that
great
and
powerful
sage.
Now
I
shall
try
to
make
you
hear the
very
same
thing
as
I
learned
it
from
him
and
as
I
have
realized
it.

One
 can
 certainly
 see
 directly
 the
 presence
 of
 Lord
 Śrī
 Kṛṣṇa
 in
 the pages
of
Bhāgavatam
if
one
has
heard
it
from
a
self-realized
great
soul
like Śukadeva
Gosvāmī.
One
cannot,
however,
learn
Bhāgavatam
from
a
bogus hired
reciter
whose
aim
of
life
is
to
earn
some
money
out
of
such
recitation and
 employ
 the
 earning
 in
 sex
 indulgence.
 No
 one
 can
 learn
 ŚrīmadBhāgavatam
who
is
associated
with
persons
engaged
in
sex
life.
That
is
the secret
 of
 learning
 Bhāgavatam
 Nor
 can
 one
 learn
 Bhāgavatam
 from
 one who
 interprets
 the
 text
 by
 his
 mundane
 scholarship.
 One
 has
 to
 learn Bhāgavatam
 from
 the
 representative
 of
 Śukadeva
 Gosvāmī,
 and
 no
 one else,
 if
 one
 at
 all
 wants
 to
 see
 Lord
 Śrī
 Kṛṣṇa
 in
 the
 pages.
 That
 is
 the process,
 and
 there
 is
 no
 alternative.
 Sūta
 Gosvāmī
 is
 a
 bona
 fide representative
 of
 Śukadeva
 Gosvāmī
 because
 he
 wants
 to
 present
 the message
 which
 he
 received
 from
 the
 great
 learned
 brāhmaṇa.
 Śukadeva Gosvāmī
presented
Bhāgavatam
as
he
heard
it
from
his
great
father,
and
so also
 Sūta
 Gosvāmī
 is
 presenting
 Bhāgavatam
 as
 he
 had
 heard
 it
 from Śukadeva
Gosvāmī.
Simple
hearing
is
not
all;
one
must
realize
the
text
with proper
attention.
The
word
niviṣṭa
means
that
Sūta
Gosvāmī
drank
the
juice of
 Bhāgavatam
 through
 his
 ears.
 That
 is
 the
 real
 process
 of
 receiving Bhāgavatam.
One
should
hear
with
rapt
attention
from
the
real
person,
and then
he
can
at
once
realize
the
presence
of
Lord
Kṛṣṇa
in
every
page.
The secret
 of
 knowing
 Bhāgavatam
 is
 mentioned
 here.
 No
 one
 can
 give
 rapt attention
who
is
not
pure
in
mind.
No
one
can
be
pure
in
mind
who
is
not pure
 in
 action.
 No
 one
 can
 be
 pure
 in
 action
 who
 is
 not
 pure
 in
 eating, sleeping,
fearing
and
mating.
But
somehow
or
other
if
someone
hears
with

rapt
attention
from
the
right
person,
at
the
very
beginning
one
can
assuredly see
Lord
Śrī
Kṛṣṇa
in
person
in
the
pages
of
Bhāgavatam. Thus
end
the
Bhaktivedanta
purports
of
the
First
Canto,
Third
Chapter,
of the
Śrīmad-Bhāgavatam,
entitled
"Kṛṣṇa
Is
the
Source
of
All
Incarnations."

Chapter
Four The
Appearance
of
Śrī
Nārada TEXT
1 vyāsa
uvāca iti
bruvāṇaṁ
saṁstūya munīnāṁ
dīrgha-satriṇām vṛddhaḥ
kula-patiḥ
sūtaṁ bahvṛcaḥ
śaunako
'bravīt SYNONYMS vyāsaḥ-Vyāsadeva;
 uvāca-said;
 iti-thus;
 bruvāṇam-speaking;
 saṁstūyacongratulating;
munīnām-of
the
great
sages;
dīrgha-prolonged;
satriṇām-of those
engaged
in
the
performance
of
sacrifice;
vṛddhaḥ-elderly;
kula-patiḥhead
 of
 the
 assembly;
 sūtam-unto
 Sūta
 Gosvāmī;
 bahu-ṛcaḥ-learned; śaunakaḥ-of
the
name
Śaunaka;
abravīt-addressed.

On
hearing
Sūta
Gosvāmī
speak
thus,
Śaunaka
Muni,
who
was
the elderly,
learned
leader
of
all
the
ṛṣis
engaged
in
that
prolonged sacrificial
ceremony,
congratulated
Sūta
Gosvāmī
by
addressing
him
as follows.

In
a
meeting
of
learned
men,
when
there
are
congratulations
or
addresses for
the
speaker,
the
qualifications
of
the
congratulator
should
be
as
follows. He
must
be
the
leader
of
the
house
and
an
elderly
man.
He
must
be
vastly learned
also.
Śrī
Śaunaka
Ṛṣi
had
all
these
qualifications,
and
thus
he
stood up
to
congratulate
Śrī
Sūta
Gosvāmī
when
he
expressed
his
desire
to
present Śrīmad-Bhāgavatam
 exactly
 as
 he
 heard
 it
 from
 Śukadeva
 Gosvāmī
 and also
 realized
 it
 personally.
 Personal
 realization
 does
 not
 mean
 that
 one should,
 out
 of
 vanity,
 attempt
 to
 show
 one's
 own
 learning
 by
 trying
 to

surpass
the
previous
ācārya.
He
must
have
full
confidence
in
the
previous ācārya,
 and
 at
 the
 same
 time
 he
 must
 realize
 the
 subject
 matter
 so
 nicely that
he
can
present
the
matter
for
the
particular
circumstances
in
a
suitable manner.
The
 original
 purpose
 of
 the
 text
 must
 be
 maintained.
 No
 obscure meaning
 should
 be
 screwed
 out
 of
 it,
 yet
 it
 should
 be
 presented
 in
 an interesting
 manner
 for
 the
 understanding
 of
 the
 audience.
 This
 is
 called realization.
 The
 leader
 of
 the
 assembly,
 Śaunaka,
 could
 estimate
 the
 value of
 the
 speaker,
 Śrī
 Sūta
 Gosvāmī,
 simply
 by
 his
 uttering
 yathādhītam
 and yathā-mati,
and
therefore
he
was
very
glad
to
congratulate
him
in
ecstasy. No
learned
man
should
be
willing
to
hear
a
person
who
does
not
represent the
original
ācārya.
So
the
speaker
and
the
audience
were
bona
fide
in
this meeting
 where
 Bhāgavatam
 was
 being
 recited
 for
 the
 second
 time.
 That should
be
the
standard
of
recitation
of
Bhāgavatam,
so
that
the
real
purpose can
 be
 served
 without
 difficulty.
 Unless
 this
 situation
 is
 created, Bhāgavatam
recitation
for
extraneous
purposes
is
useless
labor
both
for
the speaker
and
for
the
audience. TEXT
2 śaunaka
uvāca sūta
sūta
mahā-bhāga vada
no
vadatāṁ
vara kathāṁ
bhāgavatīṁ
puṇyāṁ yad
āha
bhagavāñ
chukaḥ SYNONYMS śaunakaḥ-Śaunaka;
 uvāca-said;
 sūta
 sūta-O
 Sūta
 Gosvāmī;
 mahā-bhāgathe
most
fortunate;
vada-please
speak;
naḥ-unto
us;
vadatām-of
those
who can
 speak;
 vara-respected;
 kathām-message;
 bhāgavatīm-of
 the Bhāgavatam;
 puṇyām-pious;
 yat-which;
 āha-said;
 bhagavān-greatly powerful;
śukaḥ-Śrī
Śukadeva
Gosvāmī.

Śaunaka
said:
O
Sūta
Gosvāmī,
you
are
the
most
fortunate
and respected
of
all
those
who
can
speak
and
recite.
Please
relate
the
pious Ś

message
of
Śrīmad-Bhāgavatam,
which
was
spoken
by
the
great
and powerful
sage
Śukadeva
Gosvāmī.

Sūta
 Gosvāmī
 is
 twice
 addressed
 herein
 by
 Śaunaka
 Gosvāmī
 out
 of great
joy
because
he
and
the
members
of
the
assembly
were
eager
to
hear the
 text
 of
 Bhāgavatam
 uttered
 by
 Śukadeva
 Gosvāmī.
 They
 were
 not interested
in
hearing
it
from
a
bogus
person
who
would
interpret
in
his
own way
 to
 suit
 his
 own
 purpose.
 Generally
 the
 so-called
 Bhāgavatam
 reciters are
 either
 professional
 readers
 or
 so-called
 learned
 impersonalists
 who cannot
 enter
 into
 the
 transcendental
 personal
 activities
 of
 the
 Supreme Person.
Such
impersonalists
twist
some
meanings
out
of
Bhāgavatam
to
suit and
support
impersonalist
views,
and
the
professional
readers
at
once
go
to the
 Tenth
 Canto
 to
 misexplain
 the
 most
 confidential
 part
 of
 the
 Lord's pastimes.
 Neither
 of
 these
 reciters
 are
 bona
 fide
 persons
 to
 recite Bhāgavatam.
Only
one
who
is
prepared
to
present
Bhāgavatam
in
the
light of
 Śukadeva
 Gosvāmī
 and
 only
 those
 who
 are
 prepared
 to
 hear
 Śukadeva Gosvāmī
 and
 his
 representative
 are
 bona
 fide
 participants
 in
 the transcendental
discussion
of
Śrīmad-Bhāgavatam. TEXT
3 kasmin
yuge
pravṛtteyaṁ sthāne
vā
kena
hetunā kutaḥ
sañcoditaḥ
kṛṣṇaḥ kṛtavān
saṁhitāṁ
muniḥ SYNONYMS kasmin-in
which;
yuge-period;
pravṛttā-was
begun;
iyam-this;
sthāne-in
the place;
vā-or;
 kena-on
 what;
 hetunā-ground;
kutaḥ-wherefrom;
 sañcoditaḥinspired
by;
kṛṣṇaḥ-Kṛṣṇa-dvaipāyana
Vyāsa;
kṛtavān-compiled;
saṁhitāmVedic
literature;
muniḥ-the
learned.

In
what
period
and
at
what
place
was
this
first
begun,
and
why
was this
taken
up?
From
where
did
Kṛṣṇa-dvaipāyana
Vyāsa,
the
great

sage,
get
the
inspiration
to
compile
this
literature?

Because
 Śrīmad-Bhāgavatam
 is
 the
 special
 contribution
 of
 Śrīla Vyāsadeva,
there
are
so
many
inquiries
by
the
learned
Śaunaka
Muni.
It
was known
 to
 them
 that
 Śrīla
 Vyāsadeva
 had
 already
 explained
 the
 text
 of
 the Vedas
in
various
ways
up
to
the
Mahābhārata
for
the
understanding
of
less intelligent
women,
śūdras
and
fallen
members
of
the
family
of
twice-born men.
 Śrīmad-Bhāgavatam
 is
 transcendental
 to
 all
 of
 them
 because
 it
 has nothing
to
do
with
anything
mundane.
So
the
inquiries
are
very
intelligent and
relevant. TEXT
4 tasya
putro
mahā-yogī sama-dṛṅ
nirvikalpakaḥ ekānta-matir
unnidro gūḍho
mūḍha
iveyate SYNONYMS tasya-his;
putraḥ-son;
mahā-yogī-a
 great
 devotee;
 sama-dṛk-equibalanced; nirvikalpakaḥ-absolute
monist;
ekānta-matiḥ-fixed
in
monism
or
oneness
of mind;
unnidraḥ-surpassed
nescience;
gūḍhaḥ-not
exposed;
mūḍhaḥ-stunted; iva-like;
iyate-appears
like.

His
[Vyāsadeva's]
son
was
a
great
devotee,
an
equibalanced
monist, whose
mind
was
always
concentrated
in
monism.
He
was transcendental
to
mundane
activities,
but
being
unexposed,
he appeared
like
an
ignorant
person.

Śrīla
 Śukadeva
 Gosvāmī
 was
 a
 liberated
 soul,
 and
 thus
 he
 remained always
alert
not
to
be
trapped
by
the
illusory
energy.
In
the
Bhagavad-gītā this
 alertness
 is
 very
 lucidly
 explained.
 The
 liberated
 soul
 and
 the conditioned
 soul
 have
 different
 engagements.
 The
 liberated
 soul
 is
 always

engaged
in
the
progressive
path
of
spiritual
attainment,
which
is
something like
a
dream
for
the
conditioned
soul.
The
conditioned
soul
cannot
imagine the
 actual
 engagements
 of
 the
 liberated
 soul.
 While
 the
 conditioned
 soul thus
 dreams
 about
 spiritual
 engagements,
 the
 liberated
 soul
 is
 awake. Similarly,
the
engagement
of
a
conditioned
soul
appears
to
be
a
dream
for the
liberated
soul.
A
conditioned
soul
and
a
liberated
soul
may
apparently be
 on
 the
 same
 platform,
 but
 factually
 they
 are
 differently
 engaged,
 and their
 attention
 is
 always
 alert,
 either
 in
 sense
 enjoyment
 or
 in
 selfrealization.
 The
 conditioned
 soul
 is
 absorbed
 in
 matter,
 whereas
 the liberated
 soul
 is
 completely
 indifferent
 to
 matter.
 This
 indifference
 is explained
as
follows. TEXT
5 dṛṣṭvānuyāntam
ṛṣim
ātmajam
apy
anagnaṁ devyo
hriyā
paridadhur
na
sutasya
citram tad
vīkṣya
pṛcchati
munau
jagadus
tavāsti strī-pum-bhidā
na
tu
sutasya
vivikta-dṛṣṭeḥ SYNONYMS dṛṣṭvā-by
 seeing;
 anuyāntam-following;
 ṛṣim-the
 sage;
 ātmajam-his
 son; api-in
spite
of;
anagnam-not
naked;
devyaḥ-beautiful
damsels;
hriyā-out
of shyness;
paridadhuḥ-covered
the
body;
na-not;
sutasya-of
 the
 son;
citramastonishing;
 tat
 vīkṣya-by
 seeing
 that;
 pṛcchati-asking;
 munau-unto
 the muni
(Vyāsa);
jagaduḥ-replied;
tava-your;
asti-there
are;
strī-pum-male
and female;
 bhidā-differences;
 na-not;
 tu-but;
 sutasya-of
 the
 son;
 viviktapurified;
dṛṣṭeḥ-of
one
who
looks.

While
Śrī
Vyāsadeva
was
following
his
son,
beautiful
young
damsels who
were
bathing
naked
covered
their
bodies
with
cloth,
although
Śrī Vyāsadeva
himself
was
not
naked.
But
they
had
not
done
so
when
his son
had
passed.
The
sage
inquired
about
this,
and
the
young
ladies replied
that
his
son
was
purified
and
when
looking
at
them
made
no distinction
between
male
and
female.
But
the
sage
made
such distinctions.

In
the
Bhagavad-gītā
(5.18)
it
is
said
that
a
learned
sage
looks
equally
on a
learned
and
gentle
brāhmaṇa,
a
caṇḍāla
(dog-eater),
a
dog
or
a
cow
due to
his
spiritual
vision.
Śrīla
Śukadeva
Gosvāmī
attained
that
stage.
Thus
he did
 not
 see
 a
 male
 or
 female;
 he
 saw
 all
 living
 entities
 in
 different
 dress. The
ladies
who
were
bathing
could
understand
the
mind
of
a
man
simply
by studying
his
demeanor,
just
as
by
looking
at
a
child
one
can
understand
how innocent
he
is.
Śukadeva
Gosvāmī
was
a
young
boy
sixteen
years
old,
and therefore
all
the
parts
of
his
body
were
developed.
He
was
naked
also,
and so
 were
 the
 ladies.
 But
 because
 Śukadeva
 Gosvāmī
 was
 transcendental
 to sex
 relations,
 he
 appeared
 very
 innocent.
 The
 ladies,
 by
 their
 special qualifications,
 could
 sense
 this
 at
 once,
 and
 therefore
 they
 were
 not
 very concerned
 about
 him.
 But
 when
 his
 father
 passed,
 the
 ladies
 quickly dressed.
The
ladies
were
exactly
like
his
children
or
grandchildren,
yet
they reacted
 to
 the
 presence
 of
 Vyāsadeva
 according
 to
 the
 social
 custom because
 Śrīla
 Vyāsadeva
 played
 the
 part
 of
 a
 householder.
 A
 householder has
 to
 distinguish
 between
 a
 male
 and
 female,
 otherwise
 he
 cannot
 be
 a householder.
One
should,
therefore,
attempt
to
know
the
distinction
between spirit
 soul
 without
 any
 attachment
 for
 male
 and
 female.
 As
 long
 as
 such distinction
is
there,
one
should
not
try
to
become
a
sannyāsī
like
Śukadeva Gosvāmī.
At
least
theoretically
one
must
be
convinced
that
a
living
entity
is neither
male
nor
female.
The
outward
dress
is
made
of
matter
by
material nature
 to
 attract
 the
 opposite
 sex
 and
 thus
 keep
 one
 entangled
 in
 material existence.
A
liberated
soul
is
above
this
perverted
distinction.
He
does
not distinguish
between
one
living
being
and
another.
For
him
they
are
all
one and
 the
 same
 spirit.
 The
 perfection
 of
 this
 spiritual
 vision
 is
 the
 liberated stage,
and
Śrīla
Śukadeva
Gosvāmī
attained
that
stage.
Śrīla
Vyāsadeva
was also
 in
 the
 transcendental
 stage,
 but
 because
 he
 was
 in
 the
 householder's life,
he
did
not
pretend
to
be
a
liberated
soul,
as
a
matter
of
custom. TEXT
6 katham
ālakṣitaḥ
pauraiḥ samprāptaḥ
kuru-jāṅgalān unmatta-mūka-jaḍavad vicaran
gaja-sāhvaye

SYNONYMS katham-how;
 ālakṣitaḥ-recognized;
 pauraiḥ-by
 the
 citizens;
 samprāptaḥreaching;
 kuru-jāṅgalān-the
 Kuru-jāṅgala
 provinces;
 unmatta-mad;
 mūkadumb;
jaḍavat-stunted;
vicaran-wandering;
gaja-sāhvaye-Hastināpura.

How
was
he
[Śrīla
Śukadeva,
the
son
of
Vyāsa]
recognized
by
the citizens
when
he
entered
the
city
of
Hastināpura
[now
Delhi],
after wandering
in
the
provinces
of
Kuru
and
Jāṅgala,
appearing
like
a madman,
dumb
and
retarded?

The
present
city
of
Delhi
was
formerly
known
as
Hastināpura
because
it was
 first
 established
 by
 King
 Hastī.
 Gosvāmī
 Śukadeva,
 after
 leaving
 his paternal
 home,
 was
 roaming
 like
 a
 madman,
 and
 therefore
 it
 was
 very difficult
for
the
citizens
to
recognize
him
in
his
exalted
position.
A
sage
is not,
therefore,
recognized
by
sight,
but
by
hearing.
One
should
approach
a sādhu
or
great
sage
not
to
see
but
to
hear
him.
If
one
is
not
prepared
to
hear the
 words
 of
 a
 sādhu,
 there
 is
 no
 profit.
 Śukadeva
 Gosvāmī
 was
 a
 sādhu who
 could
 speak
 on
 the
 transcendental
 activities
 of
 the
 Lord.
 He
 did
 not satisfy
 the
 whims
 of
 ordinary
 citizens.
 He
 was
 recognized
 when
 he
 spoke on
 the
 subject
 of
 Bhāgavatam,
 and
 he
 never
 attempted
 jugglery
 like
 a magician.
 Outwardly
 he
 appeared
 to
 be
 a
 retarded,
 dumb
 madman,
 but
 in fact
he
was
the
most
elevated
transcendental
personality. TEXT
7 kathaṁ
vā
pāṇḍaveyasya rājarṣer
muninā
saha saṁvādaḥ
samabhūt
tāta yatraiṣā
sātvatī
śrutiḥ SYNONYMS katham-how
 is
 it;
 vā-also;
 pāṇḍaveyasya-of
 the
 descendant
 of
 Pāṇḍu (Parīkṣit);
 rājarṣeḥ-of
 the
 king
 who
 was
 a
 sage;
 muninā-with
 the
 muni; saha-with;
 saṁvādaḥ-discussion;
 samabhūt-took
 place;
 tāta-O
 darling;

yatra-whereupon;
eṣā-like
this;
sātvatī-transcendental;
śrutiḥ-essence
of
the Vedas.

How
did
it
so
happen
that
King
Parīkṣit
met
this
great
sage,
making it
possible
for
this
great
transcendental
essence
of
the
Vedas [Bhāgavatam]
to
be
sung
to
him?

Śrīmad-Bhāgavatam
is
stated
here
as
the
essence
of
the
Vedas.
It
is
not an
imaginary
story
as
it
is
sometimes
considered
by
unauthorized
men.
It
is also
 called
 Śuka-saṁhitā,
 or
 the
 Vedic
 hymn
 spoken
 by
 Śrī
 Śukadeva Gosvāmī,
the
great
liberated
sage. TEXT
8 sa
go-dohana-mātraṁ
hi gṛheṣu
gṛha-medhinām avekṣate
mahā-bhāgas tīrthī-kurvaṁs
tad
āśramam SYNONYMS saḥ-he
 (Śukadeva
 Gosvāmī);
 go-dohana-mātram-only
 for
 the
 time
 of milking
 the
 cow;
 hi-certainly;
gṛheṣu-in
 the
 house;
 gṛha-medhinām-of
 the householders;
 avekṣate-waits;
 mahā-bhāgaḥ-the
 most
 fortunate;
 tīrthīpilgrimage;
kurvan-transforming;
tat
āśramam-the
residence.

He
[Śukadeva
Gosvāmī]
was
accustomed
to
stay
at
the
door
of
a householder
only
long
enough
for
a
cow
to
be
milked.
And
he
did
this just
to
sanctify
the
residence.

Śukadeva
 Gosvāmī
 met
 Emperor
 Parīkṣit
 and
 explained
 the
 text
 of Śrīmad-Bhāgavatam.
 He
 was
 not
 accustomed
 to
 stay
 at
 any
 householder's residence
for
more
than
half
an
hour
(at
the
time
of
milking
the
cow),
and

he
 would
 just
 take
 alms
 from
 the
 fortunate
 householder.
 That
 was
 to sanctify
 the
 residence
 by
 his
 auspicious
 presence.
 Therefore
 Śukadeva Gosvāmī
 is
 an
 ideal
 preacher
 established
 in
 the
 transcendental
 position. From
 his
 activities,
 those
 who
 are
 in
 the
 renounced
 order
 of
 life
 and dedicated
to
the
mission
of
preaching
the
message
of
Godhead
should
learn that
they
have
no
business
with
householders
save
and
except
to
enlighten them
 in
 transcendental
 knowledge.
 Such
 asking
 for
 alms
 from
 the householder
should
be
for
the
purpose
of
sanctifying
his
home.
One
who
is in
 the
 renounced
 order
 of
 life
 should
 not
 be
 allured
 by
 the
 glamor
 of
 the householder's
worldly
possessions
and
thus
become
subservient
to
worldly men.
 For
 one
 who
 is
 in
 the
 renounced
 order
 of
 life,
 this
 is
 much
 more dangerous
than
drinking
poison
and
committing
suicide. TEXT
9 abhimanyu-sutaṁ
sūta prāhur
bhāgavatottamam tasya
janma
mahāścaryaṁ karmāṇi
ca
gṛṇīhi
naḥ SYNONYMS abhimanyu-sutam-the
son
of
Abhimanyu;
sūta-O
Sūta;
prāhuḥ-is
said
to
be; bhāgavata-uttamam-the
 first-class
 devotee
 of
 the
 Lord;
 tasya-his;
 janmabirth;
 mahā-āścaryam-very
 wonderful;
 karmāṇi-activities;
 ca-and;
 gṛṇīhiplease
speak
to;
naḥ-us.

It
is
said
that
Mahārāja
Parīkṣit
is
a
great
first-class
devotee
of
the Lord
and
that
his
birth
and
activities
are
all
wonderful.
Please
tell
us about
him.

The
birth
of
Mahārāja
Parīkṣit
is
wonderful
because
in
the
womb
of
his mother
 he
 was
 protected
 by
 the
 Personality
 of
 Godhead
 Śrī
 Kṛṣṇa.
 His activities
are
also
wonderful
because
he
chastised
Kali,
who
was
attempting to
kill
a
cow.
To
kill
cows
means
to
end
human
civilization.
He
wanted
to

protect
 the
 cow
 from
 being
 killed
 by
 the
 great
 representative
 of
 sin.
 His death
is
also
wonderful
because
he
got
previous
notice
of
his
death,
which is
wonderful
for
any
mortal
being,
and
thus
he
prepared
himself
for
passing away
 by
 sitting
 down
 on
 the
 bank
 of
 the
 Ganges
 and
 hearing
 the transcendental
 activities
 of
 the
 Lord.
 During
 all
 the
 days
 he
 heard Bhāgavatam,
he
did
not
take
food
or
drink,
nor
did
he
sleep
a
moment.
So everything
 about
 him
 is
 wonderful,
 and
 his
 activities
 are
 worth
 hearing attentively.
Desire
is
expressed
herein
to
hear
about
him
in
detail. TEXT
10 sa
samrāṭ
kasya
vā
hetoḥ pāṇḍūnāṁ
māna-vardhanaḥ prāyopaviṣṭo
gaṅgāyām anādṛtyādhirāṭ-śriyam SYNONYMS saḥ-he;
 samrāṭ-the
 Emperor;
 kasya-for
 what;
 vā-or;
 hetoḥ-reason; pāṇḍūnām-of
 the
 sons
 of
 Pāṇḍu;
 māna-vardhanaḥ-one
 who
 enriches
 the family;
prāya-upaviṣṭaḥ-sitting
 and
 fasting;
 gaṅgāyām-on
 the
 bank
 of
 the Ganges;
anādṛtya-neglecting;
adhirāṭ-acquired
kingdom;
śriyam-opulences.

He
was
a
great
emperor
and
possessed
all
the
opulences
of
his acquired
kingdom.
He
was
so
exalted
that
he
was
increasing
the prestige
of
the
Pāṇḍu
dynasty.
Why
did
he
give
up
everything
to
sit down
on
the
bank
of
the
Ganges
and
fast
until
death?

Mahārāja
 Parīkṣit
 was
 the
 Emperor
 of
 the
 world
 and
 all
 the
 seas
 and oceans,
and
he
did
not
have
to
take
the
trouble
to
acquire
such
a
kingdom by
 his
 own
 effort.
 He
 inherited
 it
 from
 his
 grandfathers
 Mahārāja Yudhiṣṭhira
 and
 brothers.
 Besides
 that,
 he
 was
 doing
 well
 in
 the administration
 and
 was
 worthy
 of
 the
 good
 names
 of
 his
 forefathers. Consequently
 there
 was
 nothing
 undesirable
 in
 his
 opulence
 and administration.
 Then
 why
 should
 he
 give
 up
 all
 these
 favorable

circumstances
 and
 sit
 down
 on
 the
 bank
 of
 the
 Ganges,
 fasting
 till
 death? This
is
astonishing,
and
therefore
all
were
eager
to
know
the
cause. TEXT
11 namanti
yat-pāda-niketam
ātmanaḥ śivāya
hānīya
dhanāni
śatravaḥ kathaṁ
sa
vīraḥ
śriyam
aṅga
dustyajāṁ yuvaiṣatotsraṣṭum
aho
sahāsubhiḥ SYNONYMS namanti-bow
 down;
 yat-pāda-whose
 feet;
 niketam-under;
 ātmanaḥ-own; śivāya-welfare;
 hānīya-used
 to
 bring
 about;
 dhanāni-wealth;
 śatravaḥenemies;
 katham-for
 what
 reason;
 saḥ-he;
 vīraḥ-the
 chivalrous;
 śriyamopulences;
 aṅga-O;
 dustyajām-insuperable;
 yuvā-in
 full
 youth;
 aiṣatadesired;
utsraṣṭum-to
give
up;
aho-exclamation;
saha-with;
asubhiḥ-life.

He
was
such
a
great
emperor
that
all
his
enemies
would
come
and bow
down
at
his
feet
and
surrender
all
their
wealth
for
their
own benefit.
He
was
full
of
youth
and
strength,
and
he
possessed
insuperable kingly
opulences.
Why
did
he
want
to
give
up
everything,
including
his life?

There
was
nothing
undesirable
in
his
life.
He
was
quite
a
young
man
and could
 enjoy
 life
 with
 power
 and
 opulence.
 So
 there
 was
 no
 question
 of retiring
from
active
life.
There
was
no
difficulty
in
collecting
the
state
taxes because
 he
 was
 so
 powerful
 and
 chivalrous
 that
 even
 his
 enemies
 would come
 to
 him
 and
 bow
 down
 at
 his
 feet
 and
 surrender
 all
 wealth
 for
 their own
benefit.
Mahārāja
Parīkṣit
was
a
pious
king.
He
conquered
his
enemies, and
therefore
the
kingdom
was
full
of
prosperity.
There
was
enough
milk, grains
and
metals,
and
all
the
rivers
and
mountains
were
full
of
potency.
So materially
everything
was
satisfactory.
Therefore,
there
was
no
question
of untimely
 giving
 up
 his
 kingdom
 and
 life.
 The
 sages
 were
 eager
 to
 hear about
all
this.

TEXT
12 śivāya
lokasya
bhavāya
bhūtaye ya
uttama-śloka-parāyaṇā
janāḥ jīvanti
nātmārtham
asau
parāśrayaṁ mumoca
nirvidya
kutaḥ
kalevaram SYNONYMS śivāya-welfare;
 lokasya-of
 all
 living
 beings;
 bhavāya-for
 flourishing; bhūtaye-for
 economic
 development;
 ye-one
 who
 is;
 uttama-ślokaparāyaṇāḥ-devoted
to
the
cause
of
the
Personality
of
Godhead;
janāḥ-men; jīvanti-do
 live;
 na-but
 not;
 ātma-artham-selfish
 interest;
 asau-that;
 paraāśrayam-shelter
for
others;
mumoca-gave
up;
nirvidya-being
freed
from
all attachment;
kutaḥ-for
what
reason;
kalevaram-mortal
body.

Those
who
are
devoted
to
the
cause
of
the
Personality
of
Godhead live
only
for
the
welfare,
development
and
happiness
of
others.
They
do not
live
for
any
selfish
interest.
So
even
though
the
Emperor
[Parīkṣit] was
free
from
all
attachment
to
worldly
possessions,
how
could
he
give up
his
mortal
body,
which
was
shelter
for
others?

Parīkṣit
 Mahārāja
 was
 an
 ideal
 king
 and
 householder
 because
 he
 was
 a devotee
of
the
Personality
of
Godhead.
A
devotee
of
the
Lord
automatically has
all
good
qualifications.
And
the
Emperor
was
a
typical
example
of
this. Personally
 he
 had
 no
 attachment
 for
 all
 the
 worldly
 opulences
 in
 his possession.
But
since
he
was
king
for
the
all-around
welfare
of
his
citizens, he
was
always
busy
in
the
welfare
work
of
the
public,
not
only
for
this
life, but
 also
 for
 the
 next.
 He
 would
 not
 allow
 slaughterhouses
 or
 killing
 of cows.
He
was
not
a
foolish
and
partial
administrator
who
would
arrange
for the
protection
of
one
living
being
and
allow
another
to
be
killed.
Because
he was
 a
 devotee
 of
 the
 Lord,
 he
 knew
 perfectly
 well
 how
 to
 conduct
 his administration
for
everyone's
happiness-men,
animals,
plants
and
all
living creatures.
He
was
not
selfishly
interested.
Selfishness
is
either
self-centered or
 self-extended.
 He
 was
 neither.
 His
 interest
 was
 to
 please
 the
 Supreme

Truth
 Personality
 of
 Godhead.
 The
 king
 is
 the
 representative
 of
 the Supreme
Lord,
and
therefore
the
king's
interest
must
be
identical
with
that of
 the
 Supreme
 Lord.
 The
 Supreme
 Lord
 wants
 all
 living
 beings
 to
 be obedient
to
Him
and
thereby
become
happy.
Therefore
the
king's
interest
is to
guide
all
subjects
back
to
the
kingdom
of
God.
Hence
the
activities
of
the citizens
 should
 be
 so
 coordinated
 that
 they
 can
 at
 the
 end
 go
 back
 home, back
 to
 Godhead.
 Under
 the
 administration
 of
 a
 representative
 king,
 the kingdom
 is
 full
 of
 opulence.
 At
 that
 time,
 human
 beings
 need
 not
 eat animals.
There
are
ample
food
grains,
milk,
fruit
and
vegetables
so
that
the human
 beings
 as
 well
 as
 the
 animals
 can
 eat
 sumptuously
 and
 to
 their heart's
 content.
 If
 all
 living
 beings
 are
 satisfied
 with
 food
 and
 shelter
 and obey
 the
 prescribed
 rules,
 there
 cannot
 be
 any
 disturbance
 between
 one living
being
and
another.
Emperor
Parīkṣit
was
a
worthy
king,
and
therefore all
were
happy
during
his
reign. TEXT
13 tat
sarvaṁ
naḥ
samācakṣva pṛṣṭo
yad
iha
kiñcana manye
tvāṁ
viṣaye
vācāṁ snātam
anyatra
chāndasāt SYNONYMS tat-that;
 sarvam-all;
 naḥ-unto
 us;
 samācakṣva-clearly
 explain;
 pṛṣṭaḥquestioned;
 yat
 iha-herein;
 kiñcana-all
 that;
 manye-we
 think;
 tvām-you; viṣaye-in
all
subjects;
vācām-meanings
of
words;
snātam-fully
 acquainted; anyatra-except;
chāndasāt-portion
of
the
Vedas.

We
know
that
you
are
expert
in
the
meaning
of
all
subjects,
except some
portions
of
the
Vedas,
and
thus
you
can
clearly
explain
the answers
to
all
the
questions
we
have
just
put
to
you.

The
difference
between
the
Vedas
 and
 the
Purāṇas
 is
 like
 that
 between the
 brāhmaṇas
 and
 the
 parivrājakas.
 The
 brāhmaṇas
 are
 meant
 to

administer
 some
 fruitive
 sacrifices
 mentioned
 in
 the
 Vedas,
 but
 the parivrājakācāryas,
 or
 learned
 preachers,
 are
 meant
 to
 disseminate transcendental
 knowledge
 to
 one
 and
 all.
 As
 such,
 the
 parivrājakācāryas are
 not
 always
 expert
 in
 pronouncing
 the
 Vedic
 mantras,
 which
 are practiced
 systematically
 by
 accent
 and
 meter
 by
 the
 brāhmaṇas
 who
 are meant
for
administering
Vedic
rites.
Yet
it
should
not
be
considered
that
the brāhmaṇas
 are
 more
 important
 than
 the
 itinerant
 preachers.
 They
 are
 one and
 different
 simultaneously
 because
 they
 are
 meant
 for
 the
 same
 end,
 in different
ways. There
 is
 no
 difference
 also
 between
 the
 Vedic
 mantras
 and
 what
 is explained
in
the
Purāṇas
and
Itihāsa.
According
to
Śrīla
Jīva
Gosvāmī,
it
is mentioned
 in
 the
 Mādhyandina-śruti
 that
 all
 the
 Vedas,
 namely
 the
 Sāma, Atharva,
Ṛg,
Yajur,
Purāṇas,
Itihāsas,
Upaniṣads,
etc.,
are
emanations
from the
 breathing
 of
 the
 Supreme
 Being.
 The
 only
 difference
 is
 that
 the
 Vedic mantras
 are
 mostly
 begun
 with
 praṇava
 oṁkāra,
 and
 it
 requires
 some training
to
practice
the
metric
pronunciation
of
the
Vedic
mantras.
But
that does
 not
 mean
 that
 Śrīmad-Bhāgavatam
 is
 of
 less
 importance
 than
 the Vedic
mantras.
 On
 the
 contrary,
 it
 is
 the
 ripened
 fruit
 of
 all
 the
 Vedas,
 as stated
before.
Besides
that,
the
most
perfectly
liberated
soul,
Śrīla
Śukadeva Gosvāmī,
 is
 absorbed
 in
 the
 studies
 of
 the
 Bhāgavatam,
 although
 he
 is already
 self-realized.
 Śrīla
 Sūta
 Gosvāmī
 is
 following
 his
 footsteps,
 and therefore
 his
 position
 is
 not
 the
 least
 less
 important
 because
 he
 was
 not expert
in
chanting
Vedic
mantras
with
metric
pronunciation,
which
depends more
on
practice
than
actual
realization.
Realization
is
more
important
than parrotlike
chanting. TEXT
14 sūta
uvāca dvāpare
samanuprāpte tṛtīye
yuga-paryaye jātaḥ
parāśarād
yogī vāsavyāṁ
kalayā
hareḥ SYNONYMS

sūtaḥ-Sūta
 Gosvāmī;
 uvāca-said;
 dvāpare-in
 the
 second
 millennium; samanuprāpte-on
 the
 advent
 of;
 tṛtīye-third;
yuga-millennium;
 paryaye-in the
 place
 of;
 jātaḥ-was
 begotten;
 parāśarāt-by
 Parāśara;
 yogī-the
 great sage;
vāsavyām-in
the
womb
of
the
daughter
of
Vasu;
kalayā-in
the
plenary portion;
hareḥ-of
the
Personality
of
Godhead.

Sūta
Gosvāmī
said:
When
the
second
millennium
overlapped
the third,
the
great
sage
[Vyāsadeva]
was
born
to
Parāśara
in
the
womb
of Satyavatī,
the
daughter
of
Vasu.

There
 is
 a
 chronological
 order
 of
 the
 four
 millenniums,
 namely
 Satya, Dvāpara,
 Tretā
 and
 Kali.
 But
 sometimes
 there
 is
 overlapping.
 During
 the regime
of
Vaivasvata
Manu,
there
was
an
overlapping
of
the
twenty-eighth round
of
the
four
millenniums,
and
the
third
millennium
appeared
prior
to the
second.
In
that
particular
millennium,
Lord
Śrī
Kṛṣṇa
also
descends,
and because
of
this
there
was
some
particular
alteration.
The
mother
of
the
great sage
was
Satyavatī
the
daughter
of
the
Vasu
(fisherman),
and
the
father
was the
 great
 Parāśara
 Muni.
 That
 is
 the
 history
 of
 Vyāsadeva's
 birth.
 Every millennium
 is
 divided
 into
 three
 periods,
 and
 each
 period
 is
 called
 a sandhyā.
Vyāsadeva
appeared
in
the
third
sandhyā
of
that
particular
age. TEXT
15 sa
kadācit
sarasvatyā upaspṛśya
jalaṁ
śuciḥ vivikta
eka
āsīna udite
ravi-maṇḍale SYNONYMS saḥ-he;
kadācit-once;
sarasvatyāḥ-on
the
bank
of
the
Sarasvatī;
upaspṛśyaafter
finishing
morning
ablutions;
jalam-water;
śuciḥ-being
purified;
vivikteconcentration;
ekaḥ-alone;
āsīnaḥ-being
thus
seated;
udite-on
the
rise;
ravimaṇḍale-of
the
sun
disc.

Once
upon
a
time
he
[Vyāsadeva],
as
the
sun
rose,
took
his
morning ablution
in
the
waters
of
the
Sarasvatī
and
sat
alone
to
concentrate.

The
 River
 Sarasvatī
 is
 flowing
 in
 the
 Badarikāśrama
 area
 of
 the Himalayas.
 So
 the
 place
 indicated
 here
 is
 Śamyāprāsa
 in
 Badarikāśrama, where
Śrī
Vyāsadeva
is
residing. TEXT
16 parāvara-jñaḥ
sa
ṛṣiḥ kālenāvyakta-raṁhasā yuga-dharma-vyatikaraṁ prāptaṁ
bhuvi
yuge
yuge SYNONYMS para-avara-past
and
future;
jñaḥ-one
who
knows;
saḥ-he;
ṛṣiḥ-Vyāsadeva; kālena-in
 the
 course
 of
 time;
 avyakta-unmanifested;
 raṁhasā-by
 great force;
yuga-dharma-acts
in
terms
of
the
millennium;
vyatikaram-anomalies; prāptam-having
accrued;
bhuvi-on
the
earth;
yuge
yuge-different
ages.

The
great
sage
Vyāsadeva
saw
anomalies
in
the
duties
of
the millennium.
This
happens
on
the
earth
in
different
ages,
due
to
unseen forces
in
the
course
of
time.

The
 great
 sages
 like
 Vyāsadeva
 are
 liberated
 souls,
 and
 therefore
 they can
 see
 clearly
 past
 and
 future.
 Thus
 he
 could
 see
 the
 future
 anomalies
 in the
 Kali
 age,
 and
 accordingly
 he
 made
 arrangement
 for
 the
 people
 in general
so
that
they
can
execute
a
progressive
life
in
this
age,
which
is
full of
 darkness.
 The
 people
 in
 general
 in
 this
 age
 of
 Kali
 are
 too
 much interested
 in
 matter,
 which
 is
 temporary.
 Because
 of
 ignorance
 they
 are unable
 to
 evaluate
 the
 assets
 of
 life
 and
 be
 enlightened
 in
 spiritual knowledge.

TEXTS
17-18 bhautikānāṁ
ca
bhāvānāṁ śakti-hrāsaṁ
ca
tat-kṛtam aśraddadhānān
niḥsattvān durmedhān
hrasitāyuṣaḥ durbhagāṁś
ca
janān
vīkṣya munir
divyena
cakṣuṣā sarva-varṇāśramāṇāṁ
yad dadhyau
hitam
amogha-dṛk SYNONYMS bhautikānām
 ca-also
 of
 everything
 that
 is
 made
 of
 matter;
 bhāvānāmactions;
 śakti-hrāsam
 ca-and
 deterioration
 of
 natural
 power;
 tat-kṛtamrendered
by
that;
aśraddadhānān-of
the
faithless;
niḥsattvān-impatient
 due to
want
of
the
mode
of
goodness;
durmedhān-dull-witted;
hrasita-reduced; āyuṣaḥ-of
duration
of
life;
durbhagān
ca-also
the
unlucky;
janān-people
in general;
 vīkṣya-by
 seeing;
 muniḥ-the
 muni;
 divyena-by
 transcendental; cakṣuṣā-vision;
sarva-all;
 varṇa-āśramāṇām-of
 all
 the
 statuses
 and
 orders of
 life;
 yat-what;
 dadhyau-contemplated;
 hitam-welfare;
 amogha-dṛk-one who
is
fully
equipped
in
knowledge.

The
great
sage,
who
was
fully
equipped
in
knowledge,
could
see, through
his
transcendental
vision,
the
deterioration
of
everything material,
due
to
the
influence
of
the
age.
He
could
also
see
that
the faithless
people
in
general
would
be
reduced
in
duration
of
life
and would
be
impatient
due
to
lack
of
goodness.
Thus
he
contemplated
for the
welfare
of
men
in
all
statuses
and
orders
of
life.

The
 unmanifested
 forces
 of
 time
 are
 so
 powerful
 that
 they
 reduce
 all matter
 to
 oblivion
 in
 due
 course.
 In
 Kali-yuga,
 the
 last
 millennium
 of
 a round
of
four
millenniums,
the
power
of
all
material
objects
deteriorates
by the
 influence
 of
 time.
 In
 this
 age
 the
 duration
 of
 the
 material
 body
 of
 the people
 in
 general
 is
 much
 reduced,
 and
 so
 is
 the
 memory.
 The
 action
 of

matter
 has
 also
 not
 so
 much
 incentive.
 The
 land
 does
 not
 produce
 food grains
in
the
same
proportions
as
it
did
in
other
ages.
The
cow
does
not
give as
much
milk
as
it
used
to
give
formerly.
The
production
of
vegetables
and fruits
is
less
than
before.
As
such,
all
living
beings,
both
men
and
animals, do
 not
 have
 sumptuous,
 nourishing
 food.
 Due
 to
 want
 of
 so
 many necessities
 of
 life,
 naturally
 the
 duration
 of
 life
 is
 reduced,
 the
 memory
 is short,
 intelligence
 is
 meager,
 mutual
 dealings
 are
 full
 of
 hypocrisy
 and
 so on. The
great
sage
Vyāsadeva
could
see
this
by
his
transcendental
vision.
As an
astrologer
can
see
the
future
fate
of
a
man,
or
an
astronomer
can
foretell the
solar
and
lunar
eclipses,
those
liberated
souls
who
can
see
through
the scriptures
 can
 foretell
 the
 future
 of
 all
 mankind.
 They
 can
 see
 this
 due
 to their
sharp
vision
of
spiritual
attainment. And
all
such
transcendentalists,
who
are
naturally
devotees
of
the
Lord, are
always
eager
to
render
welfare
service
to
the
people
in
general.
They
are the
 real
 friends
 of
 the
 people
 in
 general,
 not
 the
 so-called
 public
 leaders who
are
unable
to
see
what
is
going
to
happen
five
minutes
ahead.
In
this age
the
people
in
general
as
well
as
their
so-called
leaders
are
all
unlucky fellows,
faithless
in
spiritual
knowledge
and
influenced
by
the
age
of
Kali. They
are
always
disturbed
by
various
diseases.
For
example,
in
the
present age
there
are
so
many
TB
patients
and
TB
hospitals,
but
formerly
this
was not
so
because
the
time
was
not
so
unfavorable.
The
unfortunate
men
of
this age
 are
 always
 reluctant
 to
 give
 a
 reception
 to
 the
 transcendentalists
 who are
representatives
of
Śrīla
Vyāsadeva
and
selfless
workers
always
busy
in planning
something
which
may
help
everyone
in
all
statuses
and
orders
of life.
The
greatest
philanthropists
are
those
transcendentalists
who
represent the
mission
of
Vyāsa,
Nārada,
Madhva,
Caitanya,
Rūpa,
Sarasvatī,
etc.
They are
all
one
and
the
same.
The
personalities
may
be
different,
but
the
aim
of the
 mission
 is
 one
 and
 the
 same,
 namely,
 to
 deliver
 the
 fallen
 souls
 back home,
back
to
Godhead. TEXT
19 cātur-hotraṁ
karma
śuddhaṁ prajānāṁ
vīkṣya
vaidikam vyadadhād
yajña-santatyai vedam
ekaṁ
catur-vidham

SYNONYMS cātuḥ-four;
 hotram-sacrificial
 fires;
 karma
 śuddham-purification
 of
 work; prajānām-of
the
people
in
general;
vīkṣya-after
seeing;
vaidikam-according to
 Vedic
 rites;
 vyadadhāt-made
 into;
 yajña-sacrifice;
 santatyai-to
 expand; vedam
ekam-only
one
Veda;
catuḥ-vidham-in
four
divisions.

He
saw
that
the
sacrifices
mentioned
in
the
Vedas
were
means
by which
the
people's
occupations
could
be
purified.
And
to
simplify
the process
he
divided
the
one
Veda
into
four,
in
order
to
expand
them among
men.

Formerly
 there
 was
 only
 the
 Veda
 of
 the
 name
 Yajur,
 and
 the
 four divisions
of
sacrifices
were
there
specifically
mentioned.
But
to
make
them more
 easily
 performable,
 the
 Veda
 was
 divided
 into
 four
 divisions
 of sacrifice,
 just
 to
 purify
 the
 occupational
 service
 of
 the
 four
 orders.
 Above the
four
Vedas,
namely
Ṛg,
Yajur,
Sāma,
and
Atharva,
there
are
the
Purāṇas, the
 Mahābhārata,
 Saṁhitās,
 etc.,
 which
 are
 known
 as
 the
 fifth
 Veda.
 Śrī Vyāsadeva
and
his
many
disciples
were
all
historical
personalities,
and
they were
very
kind
and
sympathetic
toward
the
fallen
souls
of
this
age
of
Kali. As
such,
the
Purāṇas
and
Mahābhārata
were
made
from
related
historical facts
 which
 explained
 the
 teaching
 of
 the
 four
Vedas.
 There
 is
 no
 point
 in doubting
 the
 authority
 of
 the
 Purāṇas
 and
 Mahābhārata
 as
 parts
 and parcels
of
the
Vedas.
In
the
Chāndogya
Upaniṣad
(7.1.4),
the
Purāṇas
 and Mahābhārata,
generally
known
as
histories,
are
mentioned
as
the
fifth
Veda. According
 to
 Śrīla
 Jīva
 Gosvāmī,
 that
 is
 the
 way
 of
 ascertaining
 the respective
values
of
the
revealed
scriptures. TEXT
20 ṛg-yajuḥ-sāmātharvākhyā vedāś
catvāra
uddhṛtāḥ itihāsa-purāṇaṁ
ca pañcamo
veda
ucyate

SYNONYMS ṛg-yajuḥ-sāma-atharva-ākhyāḥ-the
 names
 of
 the
 four
 Vedas;
 vedāḥ-the Vedas;
catvāraḥ-four;
uddhṛtāḥ-made
 into
 separate
 parts;
itihāsa-historical records
(Mahābhārata);
purāṇam
ca-and
the
Purāṇas;
pañcamaḥ-the
 fifth; vedaḥ-the
original
source
of
knowledge;
ucyate-is
said
to
be.

The
four
divisions
of
the
original
sources
of
knowledge
[the
Vedas] were
made
separately.
But
the
historical
facts
and
authentic
stories mentioned
in
the
Purāṇas
are
called
the
fifth
Veda. TEXT
21 tatrarg-veda-dharaḥ
pailaḥ sāmago
jaiminiḥ
kaviḥ vaiśampāyana
evaiko niṣṇāto
yajuṣām
uta SYNONYMS tatra-thereupon;
 ṛg-veda-dharaḥ-the
 professor
 of
 the
 Ṛg
 Veda;
 pailaḥ-the ṛṣi
 named
 Paila;
sāma-gaḥ-that
 of
 the
Sāma
 Veda;
jaiminiḥ-the
 ṛṣi
 named Jaimini;
 kaviḥ-highly
 qualified;
 vaiśampāyanaḥ-the
 ṛṣi
 named Vaiśampāyana;
eva-only;
ekaḥ-alone;
niṣṇātaḥ-well
 versed;
yajuṣām-of
 the Yajur
Veda;
uta-glorified.

After
the
Vedas
were
divided
into
four
divisions,
Paila
Ṛṣi
became the
professor
of
the
Ṛg
Veda,
Jaimini
the
professor
of
the
Sāma
Veda, and
Vaiśampāyana
alone
became
glorified
by
the
Yajur
Veda.

The
 different
 Vedas
 were
 entrusted
 to
 different
 learned
 scholars
 for development
in
various
ways. TEXT
22

atharvāṅgirasām
āsīt sumantur
dāruṇo
muniḥ itihāsa-purāṇānāṁ pitā
me
romaharṣaṇaḥ SYNONYMS atharva-the
 Atharva
 Veda;
 aṅgirasām-unto
 the
 ṛṣi
 Aṅgirā;
 āsīt-was entrusted;
 sumantuḥ-also
 known
 as
 Sumantu
 Muni;
 dāruṇaḥ-seriously devoted
 to
 the
 Atharva
 Veda;
 muniḥ-the
 sage;
 itihāsa-purāṇānām-of
 the historical
records
and
the
Purāṇas;
pitā-father;
me-mine;
romaharṣaṇaḥ-the ṛṣi
Romaharṣaṇa.

The
Sumantu
Muni
Aṅgirā,
who
was
very
devotedly
engaged,
was entrusted
with
the
Atharva
Veda.
And
my
father,
Romaharṣaṇa,
was entrusted
with
the
Purāṇas
and
historical
record

In
 the
 śruti-mantras
 also
 it
 is
 stated
 that
 Aṅgirā
 Muni,
 who
 strictly followed
 the
 rigid
 principles
 of
 the
 Atharva
 Vedas,
 was
 the
 leader
 of
 the followers
of
the
Atharva
Vedas. TEXT
23 ta
eta
ṛṣayo
vedaṁ svaṁ
svaṁ
vyasyann
anekadhā śiṣyaiḥ
praśiṣyais
tac-chiṣyair vedās
te
śākhino
'bhavan SYNONYMS te-they;
ete-all
these;
ṛṣayaḥ-learned
scholars;
vedam-the
respective
Vedas; svam
 svam-in
 their
 own
 entrusted
 matters;
 vyasyan-rendered;
 anekadhāmany;
śiṣyaiḥ-disciples;
praśiṣyaiḥ-grand-disciples;
tat-śiṣyaiḥ-great
granddisciples;
 vedāḥ
 te-followers
 of
 the
 respective
 Vedas;
 śākhinaḥ-different branches;
abhavan-thus
became.

All
these
learned
scholars,
in
their
turn,
rendered
their
entrusted Vedas
unto
their
many
disciples,
grand-disciples
and
great
granddisciples,
and
thus
the
respective
branches
of
the
followers
of
the
Vedas came
into
being.

The
original
source
of
knowledge
is
the
Vedas.
There
are
no
branches
of knowledge,
 either
 mundane
 or
 transcendental,
 which
 do
 not
 belong
 to
 the original
text
of
the
Vedas.
They
have
simply
been
developed
into
different branches,
 They
 were
 originally
 rendered
 by
 great,
 respectable
 and
 learned professors.
 In
 other
 words,
 the
 Vedic
 knowledge,
 broken
 into
 different branches
by
different
disciplic
successions,
has
been
distributed
all
over
the world.
 No
 one,
 therefore,
 can
 claim
 independent
 knowledge
 beyond
 the Vedas. TEXT
24 ta
eva
vedā
durmedhair dhāryante
puruṣair
yathā evaṁ
cakāra
bhagavān vyāsaḥ
kṛpaṇa-vatsalaḥ SYNONYMS te-that;
 eva-certainly;
 vedāḥ-the
 book
 of
 knowledge;
 durmedhaiḥ-by
 the less
 intellectual;
 dhāryante-can
 assimilate;
 puruṣaiḥ-by
 the
 man;
 yathā-as much
 as;
 evam-thus;
 cakāra-edited;
 bhagavān-the
 powerful;
 vyāsaḥ-the great
sage
of
Vyāsa;
kṛpaṇa-vatsalaḥ-very
kind
to
the
ignorant
mass.

Thus
the
great
sage
Vyāsadeva,
who
is
very
kind
to
the
ignorant masses,
edited
the
Vedas
so
they
might
be
assimilated
by
less intellectual
men.

The
 Veda
 is
 one,
 and
 the
 reasons
 for
 its
 divisions
 in
 many
 parts
 are explained
herewith.
The
seed
of
all
knowledge,
or
the
Veda,
is
not
a
subject matter
 which
 can
 easily
 be
 understood
 by
 any
 ordinary
 man.
 There
 is
 a stricture
 that
 no
 one
 should
 try
 to
 learn
 the
 Vedas
 who
 is
 not
 a
 qualified brāhmaṇa.
This
stricture
has
been
wrongly
interpreted
in
so
many
ways.
A class
of
men,
who
claim
brahminical
qualification
simply
by
their
birthright in
 the
 family
 of
 a
 brāhmaṇa,
 claim
 that
 the
 study
 of
 the
 Vedas
 is
 a monopoly
 of
 the
brāhmaṇa
 caste
 only.
 Another
 section
 of
 the
 people
 take this
as
an
injustice
to
members
of
other
castes,
who
do
not
happen
to
take birth
in
a
brāhmaṇa
family.
But
both
of
them
are
misguided.
The
Vedas
are subjects
which
had
to
be
explained
even
to
Brahmājī
by
the
Supreme
Lord. Therefore
 the
 subject
 matter
 is
 understood
 by
 persons
 with
 exceptional qualities
 of
 goodness.
 Persons
 who
 are
 in
 the
 modes
 of
 passion
 and ignorance
 are
 unable
 to
 understand
 the
 subject
 matter
 of
 the
 Vedas.
 The ultimate
goal
of
Vedic
knowledge
is
Śrī
Kṛṣṇa,
the
Personality
of
Godhead. This
Personality
is
very
rarely
understood
by
those
who
are
in
the
modes
of passion
and
ignorance.
In
the
Satya-yuga
everyone
was
situated
in
the
mode of
goodness.
Gradually
the
mode
of
goodness
declined
during
the
Tretā
and Dvāpara-yugas,
 and
 the
 general
 mass
 of
 people
 became
 corrupt.
 In
 the present
age
the
mode
of
goodness
is
almost
nil,
and
so
for
the
general
mass of
people,
the
kindhearted,
powerful
sage
Śrīla
Vyāsadeva
divided
the
Vedas in
various
ways
so
that
they
may
be
practically
followed
by
less
intelligent persons
in
the
modes
of
passion
and
ignorance.
It
is
explained
in
the
next śloka
as
follows. TEXT
25 strī-śūdra-dvijabandhūnāṁ trayī
na
śruti-gocarā karma-śreyasi
mūḍhānāṁ śreya
evaṁ
bhaved
iha iti
bhāratam
ākhyānaṁ kṛpayā
muninā
kṛtam SYNONYMS strī-the
 woman
 class;
 śūdra-the
 laboring
 class;
 dvija-bandhūnām-of
 the friends
 of
 the
 twice-born;
 trayī-three;
 na-not;
 śruti-gocarā-for

understanding;
 karma-in
 activities;
 śreyasi-in
 welfare;
 mūḍhānām-of
 the fools;
śreyaḥ-supreme
benefit;
evam-thus;
bhavet-achieved;
iha-by
 this;
itithus
thinking;
bhāratam-the
great
Mahābhārata;
ākhyānam-historical
facts; kṛpayā-out
of
great
mercy;
muninā-by
the
muni;
kṛtam-is
completed.

Out
of
compassion,
the
great
sage
thought
it
wise
that
this
would enable
men
to
achieve
the
ultimate
goal
of
life.
Thus
he
compiled
the great
historical
narration
called
the
Mahābhārata
for
women,
laborers and
friends
of
the
twice-born.

The
 friends
 of
 the
 twice-born
 families
 are
 those
 who
 are
 born
 in
 the families
 of
 brāhmaṇas,
 kṣatriyas
 and
 vaiśyas,
 or
 the
 spiritually
 cultured families,
 but
 who
 themselves
 are
 not
 equal
 to
 their
 forefathers.
 Such descendants
 are
 not
 recognized
 as
 such,
 for
 want
 of
 purificatory achievements.
 The
 purificatory
 activities
 begin
 even
 before
 the
 birth
 of
 a child,
 and
 the
 seed-giving
 reformatory
 process
 is
 called
 Garbhādhānasaṁskāra.
 One
 who
 has
 not
 undergone
 such
 Garbhādhāna-saṁskāra,
 or spiritual
 family
 planning,
 is
 not
 accepted
 as
 being
 of
 an
 actual
 twice-born family.
 The
 Garbhādhāna-saṁskāra
 is
 followed
 by
 other
 purificatory processes,
 out
 of
 which
 the
 sacred
 thread
 ceremony
 is
 one.
 This
 is performed
at
the
time
of
spiritual
initiation.
After
this
particular
saṁskāra, one
 is
 rightly
 called
 twice-born.
 One
 birth
 is
 calculated
 during
 the
 seedgiving
saṁskāra,
and
the
second
birth
is
calculated
at
the
time
of
spiritual initiation.
One
who
has
been
able
to
undergo
such
important
saṁskāras
can be
called
a
bona
fide
twice-born. If
 the
 father
 and
 the
 mother
 do
 not
 undertake
 the
 process
 of
 spiritual family
 planning
 and
 simply
 beget
 children
 out
 of
 passion
 only,
 their children
are
called
dvija-bandhus.
These
dvija-bandhus
are
certainly
not
as intelligent
 as
 the
 children
 of
 the
 regular
 twice-born
 families.
 The
 dvijabandhus
 are
 classified
 with
 the
 śūdras
 and
 the
 woman
 class,
 who
 are
 by nature
 less
 intelligent.
 The
 śūdras
 and
 the
 woman
 class
 do
 not
 have
 to undergo
any
saṁskāra
save
and
except
the
ceremony
of
marriage. The
 less
 intelligent
 classes
 of
 men,
 namely
 women,
 śūdras
 and unqualified
sons
of
the
higher
castes,
are
devoid
of
necessary
qualifications

to
 understand
 the
 purpose
 of
 the
 transcendental
 Vedas.
 For
 them
 the Mahābhārata
 was
 prepared.
 The
 purpose
 of
 the
 Mahābhārata
 is
 to administer
the
purpose
of
the
Vedas,
and
therefore
within
this
Mahābhārata the
summary
Veda
of
Bhagavad-gītā
is
placed.
The
less
intelligent
are
more interested
in
stories
than
in
philosophy,
and
therefore
the
philosophy
of
the Vedas
 in
 the
 form
 of
 the
 Bhagavad-gītā
 is
 spoken
 by
 the
 Lord
 Śrī
 Kṛṣṇa. Vyāsadeva
 and
 Lord
 Kṛṣṇa
 are
 both
 on
 the
 transcendental
 plane,
 and therefore
they
collaborated
in
doing
good
to
the
fallen
souls
of
this
age.
The Bhagavad-gītā
is
the
essence
of
all
Vedic
knowledge.
It
is
the
first
book
of spiritual
 values,
 as
 the
 Upaniṣads
 are.
 The
 Vedānta
 philosophy
 is
 the subject
 matter
 for
 study
 by
 the
 spiritual
 graduates.
 Only
 the
 post-graduate spiritual
 student
 can
 enter
 into
 the
 spiritual
 or
 devotional
 service
 of
 the Lord.
It
is
a
great
science,
and
the
great
professor
is
the
Lord
Himself
in
the form
of
Lord
Śrī
Caitanya
Mahāprabhu.
And
persons
who
are
empowered by
Him
can
initiate
others
in
the
transcendental
loving
service
of
the
Lord. TEXT
26 evaṁ
pravṛttasya
sadā bhūtānāṁ
śreyasi
dvijāḥ sarvātmakenāpi
yadā nātuṣyad
dhṛdayaṁ
tataḥ SYNONYMS evam-thus;
 pravṛttasya-one
 who
 is
 engaged
 in;
 sadā-always;
 bhūtānām-of the
 living
 beings;
 śreyasi-in
 the
 ultimate
 good;
 dvijāḥ-O
 twice-born; sarvātmakena
 api-by
 all
 means;
 yadā-when;
 na-not;
 atuṣyat-become satisfied;
hṛdayam-mind;
tataḥ-at
that.

O
twice-born
brāhmaṇas,
still
his
mind
was
not
satisfied,
although he
engaged
himself
in
working
for
the
total
welfare
of
all
people.

Śrī
Vyāsadeva
was
not
satisfied
with
himself,
although
he
had
prepared literatures
of
Vedic
value
for
the
all-around
welfare
of
the
general
mass
of

people.
It
was
expected
that
he
would
be
satisfied
by
all
such
activities,
but ultimately
he
was
not
satisfied. TEXT
27 nātiprasīdad
dhṛdayaḥ sarasvatyās
taṭe
śucau vitarkayan
vivikta-stha idaṁ
covāca
dharma-vit SYNONYMS na-not;
 atiprasīdat-very
 much
 satisfied;
 hṛdayaḥ-at
 heart;
 sarasvatyāḥ-of the
 River
 Sarasvatī;
taṭe-on
 the
 bank
 of;
śucau-being
 purified;
vitarkayanhaving
 considered;
 vivikta-sthaḥ-situated
 in
 a
 lonely
 place;
 idam
 ca-also this;
uvāca-said;
dharma-vit-one
who
knows
what
religion
is.

Thus
the
sage,
being
dissatisfied
at
heart,
at
once
began
to
reflect, because
he
knew
the
essence
of
religion,
and
he
said
within
himself:

The
 sage
 began
 to
 search
 out
 the
 cause
 of
 not
 being
 satisfied
 at
 heart. Perfection
is
never
attained
until
one
is
satisfied
at
heart.
This
satisfaction
of heart
has
to
be
searched
out
beyond
matter. TEXTS
28-29 dhṛta-vratena
hi
mayā chandāṁsi
guravo
'gnayaḥ mānitā
nirvyalīkena gṛhītaṁ
cānuśāsanam bhārata-vyapadeśena hy
āmnāyārthaś
ca
pradarśitaḥ dṛśyate
yatra
dharmādi strī-śūdrādibhir
apy
uta

SYNONYMS dhṛta-vratena-under
 a
 strict
 disciplinary
 vow;
 hi-certainly;
 mayā-by
 me; chandāṁsi-the
 Vedic
 hymns;
 guravaḥ-the
 spiritual
 masters;
 agnayaḥ-the sacrificial
fire;
mānitāḥ-properly
worshiped;
nirvyalīkena-without
 pretense; gṛhītam
 ca-also
 accepted;
 anuśāsanam-traditional
 discipline;
 bhārata-the Mahābhārata;
 vyapadeśena-by
 compilation
 of;
 hi-certainly;
 āmnāyaarthaḥ-import
 of
 disciplic
 succession;
 ca-and;
 pradarśitaḥ-properly explained;
 dṛśyate-by
 what
 is
 necessary;
 yatra-where;
 dharma-ādiḥ-the path
 of
 religion;
 strī-śūdra-ādibhiḥ
 api-even
 by
 women,
 śūdras,
 etc.;
 utaspoken.

I
have,
under
strict
disciplinary
vows,
unpretentiously
worshiped
the Vedas,
the
spiritual
master
and
the
altar
of
sacrifice.
I
have
also
abided by
the
rulings
and
have
shown
the
import
of
disciplic
succession through
the
explanation
of
the
Mahābhārata,
by
which
even
women, śūdras
and
others
[friends
of
the
twice-born]
can
see
the
path
of religion.

No
 one
 can
 understand
 the
 import
 of
 the
 Vedas
 without
 having undergone
 a
 strict
 disciplinary
 vow
 and
 disciplic
 succession.
 The
 Vedas, spiritual
 masters
 and
 sacrificial
 fire
 must
 be
 worshiped
 by
 the
 desiring candidate.
 All
 these
 intricacies
 of
 Vedic
 knowledge
 are
 systematically presented
in
the
Mahābhārata
for
the
understanding
of
the
woman
class,
the laborer
class
and
the
unqualified
members
of
brāhmaṇa,
kṣatriya
or
vaiśya families.
 In
 this
 age,
 the
 Mahābhārata
 is
 more
 essential
 than
 the
 original Vedas. TEXT
30 tathāpi
bata
me
daihyo hy
ātmā
caivātmanā
vibhuḥ asampanna
ivābhāti brahma-varcasya
sattamaḥ

SYNONYMS tathāpi-although;
 bata-defect;
 me-mine;
 daihyaḥ-situated
 in
 the
 body;
 hicertainly;
 ātmā-living
 being;
 ca-and;
 eva-even;
 ātmanā-myself;
 vibhuḥsufficient;
 asampannaḥ-wanting
 in;
 iva
 ābhāti-it
 appears
 to
 be;
 brahmavarcasya-of
the
Vedāntists;
sattamaḥ-the
supreme.

I
am
feeling
incomplete,
though
I
myself
am
fully
equipped
with everything
required
by
the
Vedas.

Undoubtedly
 Śrīla
 Vyāsadeva
 was
 complete
 in
 all
 the
 details
 of
 Vedic achievements.
Purification
of
the
living
being
submerged
in
matter
is
made possible
 by
 the
 prescribed
 activities
 in
 the
 Vedas,
 but
 the
 ultimate achievement
is
different.
Unless
it
is
attained,
the
living
being,
even
though fully
 equipped,
 cannot
 be
 situated
 in
 the
 transcendentally
 normal
 stage. Śrīla
 Vyāsadeva
 appeared
 to
 have
 lost
 the
 clue
 and
 therefore
 felt dissatisfaction. TEXT
31 kiṁ
vā
bhāgavatā
dharmā na
prāyeṇa
nirūpitāḥ priyāḥ
paramahaṁsānāṁ ta
eva
hy
acyuta-priyāḥ SYNONYMS kim
 vā-or;
 bhāgavatāḥ
 dharmāḥ-devotional
 activities
 of
 the
 living
 beings; na-not;
 prāyeṇa-almost;
 nirūpitāḥ-directed;
 priyāḥ-dear; paramahaṁsānām-of
 the
 perfect
 beings;
 te
 eva-that
 also;
 hi-certainly; acyuta-the
infallible;
priyāḥ-attractive.

This
may
be
because
I
did
not
specifically
point
out
the
devotional service
of
the
Lord,
which
is
dear
both
to
perfect
beings
and
to
the infallible
Lord.

The
dissatisfaction
which
was
being
felt
by
Śrīla
Vyāsadeva
is
expressed herein
in
his
own
words.
This
was
felt
for
the
normal
condition
of
the
living being
 in
 the
 devotional
 service
 of
 the
 Lord.
 Unless
 one
 is
 fixed
 in
 the normal
 condition
 of
 service,
 neither
 the
 Lord
 nor
 the
 living
 being
 can become
fully
satisfied.
This
defect
was
felt
by
him
when
Nārada
Muni,
his spiritual
master,
reached
him.
It
is
described
as
follows. TEXT
32 tasyaivaṁ
khilam
ātmānaṁ manya-mānasya
khidyataḥ kṛṣṇasya
nārado
'bhyāgād āśramaṁ
prāg
udāhṛtam SYNONYMS tasya-his;
 evam-thus;
 khilam-inferior;
 ātmānam-soul;
 manya-mānasyathinking
 within
 the
 mind;
 khidyataḥ-regretting;
 kṛṣṇasya-of
 Kṛṣṇadvaipāyana
 Vyāsa;
 nāradaḥ
 abhyāgāt-Nārada
 came
 there;
 āśramam-the cottage;
prāk-before;
udāhṛtam-said.

As
mentioned
before,
Nārada
reached
the
cottage
of
Kṛṣṇadvaipāyana
Vyāsa
on
the
banks
of
the
Sarasvatī
just
as
Vyāsadeva
was regretting
his
defects.

The
 vacuum
 felt
 by
 Vyāsadeva
 was
 not
 due
 to
 his
 lack
 of
 knowledge. Bhāgavata-dharma
 is
 purely
 devotional
 service
 of
 the
 Lord
 to
 which
 the monist
 has
 no
 access.
 The
 monist
 is
 not
 counted
 amongst
 the paramahaṁsas
 (the
 most
 perfect
 of
 the
 renounced
 order
 of
 life).
 ŚrīmadBhāgavatam
 is
 full
 of
 narrations
 of
 the
 transcendental
 activities
 of
 the Personality
of
Godhead.
Although
Vyāsadeva
was
an
empowered
Divinity, he
 still
 felt
 dissatisfaction
 because
 in
 none
 of
 his
 works
 were
 the transcendental
activities
of
the
Lord
properly
explained.
The
inspiration
was infused
by
Śrī
Kṛṣṇa
directly
in
the
heart
of
Vyāsadeva,
and
thus
he
felt
the

vacuum
as
explained
above.
It
is
definitely
expressed
herewith
that
without the
transcendental
loving
service
of
the
Lord,
everything
is
void;
but
in
the transcendental
 service
 of
 the
 Lord,
 everything
 is
 tangible
 without
 any separate
attempt
at
fruitive
work
or
empiric
philosophical
speculation. TEXT
33 tam
abhijñāya
sahasā pratyutthāyāgataṁ
muniḥ pūjayām
āsa
vidhivan nāradaṁ
sura-pūjitam SYNONYMS tam
abhijñāya-seeing
the
good
fortune
of
his
(Nārada's)
arrival;
sahasā-all of
a
sudden;
pratyutthāya-getting
up;
āgatam-arrived
at;
muniḥ-Vyāsadeva; pūjayām
 āsa-worship;
vidhi-vat-with
 the
 same
 respect
 as
 offered
 to
 Vidhi (Brahmā);
nāradam-to
Nārada;
sura-pūjitam-worshiped
by
the
demigods.

At
the
auspicious
arrival
of
Śrī
Nārada,
Śrī
Vyāsadeva
got
up respectfully
and
worshiped
him,
giving
him
veneration
equal
to
that given
to
Brahmājī,
the
creator.

Vidhi
 means
 Brahmā,
 the
 first
 created
 living
 being.
 He
 is
 the
 original student
as
well
as
professor
of
the
Vedas.
He
learned
it
from
Śrī
Kṛṣṇa
and taught
Nārada
first.
So
Nārada
is
the
second
ācārya
in
the
line
of
spiritual disciplic
succession.
He
is
the
representative
of
Brahmā,
and
therefore
he
is respected
 exactly
 like
 Brahmā,
 the
 father
 of
 all
 vidhis
 (regulations); similarly
 all
 other
 successive
 disciples
 in
 the
 chain
 are
 also
 equally respected
as
representatives
of
the
original
spiritual
master. Thus
end
the
Bhaktivedanta
purports
of
the
First
Canto,
Fourth
Chapter,
of the
Śrīmad-Bhāgavatam,
entitled
"The
Appearance
of
Śrī
Nārada."

Chapter
Five Nārada's
Instructions
on
Śrīmad-Bhāgavatam
for Vyāsadeva TEXT
1 sūta
uvāca atha
taṁ
sukham
āsīna upāsīnaṁ
bṛhac-chravāḥ devarṣiḥ
prāha
viprarṣiṁ vīṇā-pāṇiḥ
smayann
iva SYNONYMS sūtaḥ-Sūta;
 uvāca-said;
 atha-therefore;
 tam-him;
 sukham
 āsīnaḥcomfortably
seated;
upāsīnam-unto
one
sitting
nearby;
bṛhat-śravāḥ-greatly respected;
 devarṣiḥ-the
 great
 ṛṣi
 among
 the
 gods;
 prāha-said;
 viprarṣimunto
 the
 ṛṣi
 among
 the
 brāhmaṇas;
vīṇā-pāṇiḥ-one
 who
 carries
 a
 vīṇā
 in his
hand;
smayan
iva-apparently
smiling.

Sūta
Gosvāmī
said:
Thus
the
sage
amongst
the
gods
[Nārada], comfortably
seated
and
apparently
smiling,
addressed
the
ṛṣi
amongst the
brāhmaṇas
[Vedavyāsa].

Nārada
was
smiling
because
he
well
knew
the
great
sage
Vedavyāsa
and the
cause
of
his
disappointment.
As
he
will
explain
gradually,
Vyāsadeva's disappointment
 was
 due
 to
 insufficiency
 in
 presenting
 the
 science
 of devotional
 service.
 Nārada
 knew
 the
 defect,
 and
 it
 was
 confirmed
 by
 the position
of
Vyāsa. TEXT
2

nārada
uvāca pārāśarya
mahā-bhāga bhavataḥ
kaccid
ātmanā parituṣyati
śārīra ātmā
mānasa
eva
vā SYNONYMS nāradaḥ-Nārada;
 uvāca-said;
 pārāśarya-O
 son
 of
 Parāśara;
 mahā-bhāgathe
 greatly
 fortunate;
 bhavataḥ-your;
 kaccit-if
 it
 is;
 ātmanā-by
 the
 selfrealization
 of;
 parituṣyati-does
 it
 satisfy;
 śārīraḥ-identifying
 the
 body; ātmā-self;
mānasaḥ-identifying
the
mind;
eva-certainly;
vā-and.

Addressing
Vyāsadeva,
the
son
of
Parāśara,
Nārada
inquired:
Are you
satisfied
by
identifying
with
the
body
or
the
mind
as
objects
of
selfrealization?

This
 was
 a
 hint
 by
 Nārada
 to
 Vyāsadeva
 regarding
 the
 cause
 of
 his despondency.
Vyāsadeva,
as
the
descendant
of
Parāśara,
a
greatly
powerful sage,
had
the
privilege
of
having
a
great
parentage
which
should
not
have given
Vyāsadeva
cause
for
despondency.
Being
a
great
son
of
a
great
father, he
should
not
have
identified
the
self
with
the
body
or
the
mind.
Ordinary men
 with
 a
 poor
 fund
 of
 knowledge
 can
 identify
 the
 body
 as
 self
 or
 the mind
 as
 self,
 but
 Vyāsadeva
 should
 not
 have
 done
 so.
 One
 cannot
 be cheerful
by
nature
unless
one
is
factually
seated
in
self-realization,
which
is transcendental
to
the
material
body
and
mind. TEXT
3 jijñāsitaṁ
susampannam api
te
mahad-adbhutam kṛtavān
bhārataṁ
yas
tvaṁ sarvārtha-paribṛṁhitam SYNONYMS

jijñāsitam-fully
 inquired;
 susampannam-well
 versed;
 api-in
 spite
 of;
 teyour;
 mahat-adbhutam-great
 and
 wonderful;
 kṛtavān-prepared;
 bhāratamthe
Mahābhārata;
yaḥ
tvam-what
you
have
done;
sarva-artha-including
all sequences;
paribṛṁhitam-elaborately
explained.

Your
inquiries
were
full
and
your
studies
were
also
well
fulfilled,
and there
is
no
doubt
that
you
have
prepared
a
great
and
wonderful
work, the
Mahābhārata,
which
is
full
of
all
kinds
of
Vedic
sequences elaborately
explained.

The
 despondency
 of
 Vyāsadeva
 was
 certainly
 not
 due
 to
 his
 lack
 of sufficient
 knowledge
 because
 as
 a
 student
 he
 had
 fully
 inquired
 about
 the Vedic
 literatures,
 as
 a
 result
 of
 which
 the
 Mahābhārata
 is
 compiled
 with full
explanation
of
the
Vedas. TEXT
4 jijñāsitam
adhītaṁ
ca brahma
yat
tat
sanātanam tathāpi
śocasy
ātmānam akṛtārtha
iva
prabho SYNONYMS jijñāsitam-deliberated
fully
well;
adhītam-the
knowledge
obtained;
ca-and; brahma-the
 Absolute;
 yat-what;
 tat-that;
 sanātanam-eternal;
 tathāpi-in spite
 of
 that;
 śocasi-lamenting;
 ātmānam-unto
 the
 self;
 akṛta-arthaḥundone;
iva-like;
prabho-my
dear
sir.

You
have
fully
delineated
the
subject
of
impersonal
Brahman
as
well as
the
knowledge
derived
therefrom.
Why
should
you
be
despondent
in spite
of
all
this,
thinking
that
you
are
undone,
my
dear
prabhu?

The
Vedānta-sūtra,
 or
Brahma-sūtra,
 compiled
 by
 Śrī
 Vyāsadeva
 is
 the full
deliberation
of
the
impersonal
absolute
feature,
and
it
is
accepted
as
the most
exalted
philosophical
exposition
in
the
world.
It
covers
the
subject
of eternity,
and
the
methods
are
scholarly.
So
there
cannot
be
any
doubt
about the
transcendental
scholarship
of
Vyāsadeva.
So
why
should
he
lament? TEXT
5 vyāsa
uvāca asty
eva
me
sarvam
idaṁ
tvayoktaṁ tathāpi
nātmā
parituṣyate
me tan-mūlam
avyaktam
agādha-bodhaṁ pṛcchāmahe
tvātma-bhavātma-bhūtam SYNONYMS vyāsaḥ-Vyāsa;
uvāca-said;
asti-there
is;
eva-certainly;
me-mine;
sarvam-all; idam-this;
tvayā-by
you;
uktam-uttered;
tathāpi-and
 yet;
na-not;
ātmā-self; parituṣyate-does
pacify;
me-unto
me;
tat-of
which;
mūlam-root;
avyaktamundetected;
agādha-bodham-the
man
of
unlimited
knowledge;
pṛcchāmahedo
inquire;
tvā-unto
you;
ātma-bhava-self-born;
ātma-bhūtam-offspring.

Śrī
Vyāsadeva
said:
All
you
have
said
about
me
is
perfectly
correct. Despite
all
this,
I
am
not
pacified.
I
therefore
question
you
about
the root
cause
of
my
dissatisfaction,
for
you
are
a
man
of
unlimited knowledge
due
to
your
being
the
offspring
of
one
[Brahmā]
who
is
selfborn
[without
mundane
father
and
mother].

In
the
material
world
everyone
is
engrossed
with
the
idea
of
identifying the
body
or
the
mind
with
the
self.
As
such,
all
knowledge
disseminated
in the
material
world
is
related
either
with
the
body
or
with
the
mind,
and
that is
 the
 root
 cause
 of
 all
 despondencies.
 This
 is
 not
 always
 detected,
 even though
one
may
be
the
greatest
erudite
scholar
in
materialistic
knowledge. It
is
good,
therefore,
to
approach
a
personality
like
Nārada
to
solve
the
root

cause
of
all
despondencies.
Why
Nārada
should
be
approached
is
explained below. TEXT
6 sa
vai
bhavān
veda
samasta-guhyam upāsito
yat
puruṣaḥ
purāṇaḥ parāvareśo
manasaiva
viśvaṁ sṛjaty
avaty
atti
guṇair
asaṅgaḥ SYNONYMS saḥ-thus;
vai-certainly;
bhavān-yourself;
veda-know;
samasta-all-inclusive; guhyam-confidential;
 upāsitaḥ-devotee
 of;
 yat-because;
 puruṣaḥ-the Personality
of
Godhead;
purāṇaḥ-the
 oldest;
parāvareśaḥ-the
 controller
 of the
 material
 and
 spiritual
 worlds;
 manasā-mind;
 eva-only;
 viśvam-the universe;
 sṛjati-creates;
 avati
 atti-annihilates;
 guṇaiḥ-by
 the
 qualitative matter;
asaṅgaḥ-unattached.

My
lord!
Everything
that
is
mysterious
is
known
to
you
because
you worship
the
creator
and
destroyer
of
the
material
world
and
the maintainer
of
the
spiritual
world,
the
original
Personality
of
Godhead, who
is
transcendental
to
the
three
modes
of
material
nature.

A
 person
 who
 is
 cent
 percent
 engaged
 in
 the
 service
 of
 the
 Lord
 is
 the emblem
of
all
knowledge.
Such
a
devotee
of
the
Lord
in
full
perfection
of devotional
service
is
also
perfect
by
the
qualification
of
the
Personality
of Godhead.
As
such,
the
eightfold
perfections
of
mystic
power
(aṣṭa-siddhi) constitute
very
little
of
his
godly
opulence.
A
devotee
like
Nārada
can
act wonderfully
by
his
spiritual
perfection,
which
every
individual
is
trying
to attain.
Śrīla
Nārada
is
a
cent
percent
perfect
living
being,
although
not
equal to
the
Personality
of
Godhead. TEXT
7

tvaṁ
paryaṭann
arka
iva
tri-lokīm antaś-caro
vāyur
ivātma-sākṣī parāvare
brahmaṇi
dharmato
vrataiḥ snātasya
me
nyūnam
alaṁ
vicakṣva SYNONYMS tvam-Your
Goodness;
paryaṭan-traveling;
arkaḥ-the
sun;
iva-like;
tri-lokīmthe
 three
 worlds;
 antaḥ-caraḥ-can
 penetrate
 into
 everyone's
 heart;
 vāyuḥ iva-as
 good
 as
 the
 all-pervading
 air;
 ātma-self-realized;
 sākṣī-witness; parāvare-in
 the
 matter
 of
 cause
 and
 effect;
 brahmaṇi-in
 the
 Absolute; dharmataḥ-under
disciplinary
regulations;
vrataiḥ-in
vow;
snātasya-having been
 absorbed
 in;
 me-mine;
 nyūnam-deficiency;
 alam-clearly;
 vicakṣvasearch
out.

Like
the
sun,
Your
Goodness
can
travel
everywhere
in
the
three worlds,
and
like
the
air
you
can
penetrate
the
internal
region
of everyone.
As
such,
you
are
as
good
as
the
all-pervasive
Supersoul. Please,
therefore,
find
out
the
deficiency
in
me,
despite
my
being absorbed
in
transcendence
under
disciplinary
regulations
and
vows.

Transcendental
 realization,
 pious
 activities,
 worshiping
 the
 Deities, charity,
 mercifulness,
 nonviolence
 and
 studying
 the
 scriptures
 under
 strict disciplinary
regulations
are
always
helpful. TEXT
8 śrī-nārada
uvāca bhavatānudita-prāyaṁ yaśo
bhagavato
'malam yenaivāsau
na
tuṣyeta manye
tad
darśanaṁ
khilam SYNONYMS

śrī-nāradaḥ-Śrī
 Nārada;
 uvāca-said;
 bhavatā-by
 you;
 anudita-prāyamalmost
 not
 praised;
 yaśaḥ-glories;
 bhagavataḥ-of
 the
 Personality
 of Godhead;
 amalam-spotless;
 yena-by
 which;
 eva-certainly;
 asau-He
 (the Personality
 of
 Godhead);
 na-does
 not;
 tuṣyeta-be
 pleased;
 manye-I
 think; tat-that;
darśanam-philosophy;
khilam-inferior.

Śrī
Nārada
said:
You
have
not
actually
broadcast
the
sublime
and spotless
glories
of
the
Personality
of
Godhead.
That
philosophy
which does
not
satisfy
the
transcendental
senses
of
the
Lord
is
considered worthless.

The
 eternal
 relation
 of
 an
 individual
 soul
 with
 the
 Supreme
 Soul Personality
of
Godhead
is
constitutionally
one
of
being
the
eternal
servitor of
 the
 eternal
 master.
 The
 Lord
 has
 expanded
 Himself
 as
 living
 beings
 in order
to
accept
loving
service
from
them,
and
this
alone
can
satisfy
both
the Lord
 and
 the
 living
 beings.
 Such
 a
 scholar
 as
 Vyāsadeva
 has
 completed many
 expansions
 of
 the
 Vedic
 literatures,
 ending
 with
 the
 Vedānta philosophy,
 but
 none
 of
 them
 have
 been
 written
 directly
 glorifying
 the Personality
 of
 Godhead.
 Dry
 philosophical
 speculations
 even
 on
 the transcendental
 subject
 of
 the
 Absolute
 have
 very
 little
 attraction
 without directly
 dealing
 with
 the
 glorification
 of
 the
 Lord.
 The
 Personality
 of Godhead
 is
 the
 last
 word
 in
 transcendental
 realization.
 The
 Absolute realized
as
impersonal
Brahman
or
localized
Supersoul,
Paramātmā,
is
less productive
of
transcendental
bliss
than
the
supreme
personal
realization
of His
glories. The
 compiler
 of
 the
 Vedānta-darśana
 is
 Vyāsadeva
 himself.
 Yet
 he
 is troubled,
although
he
is
the
author.
So
what
sort
of
transcendental
bliss
can be
 derived
 by
 the
 readers
 and
 listeners
 of
 Vedānta
 which
 is
 not
 explained directly
by
Vyāsadeva,
the
author?
Herein
arises
the
necessity
of
explaining Vedānta-sūtra
in
the
form
of
Śrīmad-Bhāgavatam
by
the
self-same
author. TEXT
9 yathā
dharmādayaś
cārthā muni-varyānukīrtitāḥ

na
tathā
vāsudevasya mahimā
hy
anuvarṇitaḥ SYNONYMS yathā-as
much
as;
dharma-ādayaḥ-all
four
principles
of
religious
behavior; ca-and;
 arthāḥ-purposes;
 muni-varya-by
 yourself,
 the
 great
 sage; anukīrtitāḥ-repeatedly
described;
na-not;
tathā-in
that
way;
vāsudevasya-of the
 Personality
 of
 Godhead
 Śrī
 Kṛṣṇa;
 mahimā-glories;
 hi-certainly; anuvarṇitaḥ-so
constantly
described.

Although,
great
sage,
you
have
very
broadly
described
the
four principles
beginning
with
religious
performances,
you
have
not described
the
glories
of
the
Supreme
Personality,
Vāsudeva.

The
prompt
diagnosis
of
Śrī
Nārada
is
at
once
declared.
The
root
cause of
the
despondency
of
Vyāsadeva
was
his
deliberate
avoidance
of
glorifying the
Lord
in
his
various
editions
of
the
Purāṇas.
He
has
certainly,
as
a
matter of
course,
given
descriptions
of
the
glories
of
the
Lord
(Śrī
Kṛṣṇa)
but
not as
many
as
given
to
religiosity,
economic
development,
sense
gratification and
 salvation.
 These
 four
 items
 are
 by
 far
 inferior
 to
 engagement
 in
 the devotional
 service
 of
 the
 Lord.
 Śrī
 Vyāsadeva,
 as
 the
 authorized
 scholar, knew
very
well
this
difference.
And
still
instead
of
giving
more
importance to
the
better
type
of
engagement,
namely,
devotional
service
to
the
Lord,
he had
 more
 or
 less
 improperly
 used
 his
 valuable
 time,
 and
 thus
 he
 was despondent.
 From
 this
 it
 is
 clearly
 indicated
 that
 no
 one
 can
 be
 pleased substantially
without
being
engaged
in
the
devotional
service
of
the
Lord.
In the
Bhagavad-gītā
this
fact
is
clearly
mentioned. After
 liberation,
 which
 is
 the
 last
 item
 in
 the
 line
 of
 performing religiosity,
etc.,
one
is
engaged
in
pure
devotional
service.
This
is
called
the stage
 of
 self-realization,
 or
 the
 brahma-bhūta
 stage
 [SB
 4.30.20].
 After attainment
 of
 this
 brahma-bhūta
 stage,
 one
 is
 satisfied.
 But
 satisfaction
 is the
 beginning
 of
 transcendental
 bliss.
 One
 should
 progress
 by
 attaining neutrality
 and
 equality
 in
 the
 relative
 world.
 And
 passing
 this
 stage
 of equanimity,
 one
 is
 fixed
 in
 the
 transcendental
 loving
 service
 of
 the
 Lord.

This
is
the
instruction
of
the
Personality
of
Godhead
in
the
Bhagavad-gītā. The
 conclusion
 is
 that
 in
 order
 to
 maintain
 the
 status
 quo
 of
 the
 brahmabhūta
 stage,
 as
 also
 to
 increase
 the
 degree
 of
 transcendental
 realization, Nārada
 recommended
 to
 Vyāsadeva
 that
 he
 (Vyāsadeva)
 should
 now eagerly
and
repeatedly
describe
the
path
of
devotional
service.
This
would cure
him
from
gross
despondency. TEXT
10 na
yad
vacaś
citra-padaṁ
harer
yaśo jagat-pavitraṁ
pragṛṇīta
karhicit tad
vāyasaṁ
tīrtham
uśanti
mānasā na
yatra
haṁsā
niramanty
uśikkṣayāḥ SYNONYMS na-not;
 yat-that;
 vacaḥ-vocabulary;
 citra-padam-decorative;
 hareḥ-of
 the Lord;
 yaśaḥ-glories;
 jagat-universe;
 pavitram-sanctified;
 pragṛṇītadescribed;
 karhicit-hardly;
 tat-that;
 vāyasam-crows;
 tīrtham-place
 of pilgrimage;
 uśanti-think;
 mānasāḥ-saintly
 persons;
 na-not;
 yatra-where; haṁsāḥ-all-perfect
 beings;
 niramanti-take
 pleasure;
 uśikkṣayāḥ-those
 who reside
in
the
transcendental
abode.

Those
words
which
do
not
describe
the
glories
of
the
Lord,
who alone
can
sanctify
the
atmosphere
of
the
whole
universe,
are
considered by
saintly
persons
to
be
like
unto
a
place
of
pilgrimage
for
crows.
Since the
all-perfect
persons
are
inhabitants
of
the
transcendental
abode, they
do
not
derive
any
pleasure
there.

Crows
 and
 swans
 are
 not
 birds
 of
 the
 same
 feather
 because
 of
 their different
 mental
 attitudes.
 The
 fruitive
 workers
 or
 passionate
 men
 are compared
 to
 the
 crows,
 whereas
 the
 all-perfect
 saintly
 persons
 are compared
to
the
swans.
The
crows
take
pleasure
in
a
place
where
garbage
is thrown
out,
just
as
the
passionate
fruitive
workers
take
pleasure
in
wine
and woman
and
places
for
gross
sense
pleasure.
The
swans
do
not
take
pleasure

in
 the
 places
 where
 crows
 are
 assembled
 for
 conferences
 and
 meetings. They
 are
 instead
 seen
 in
 the
 atmosphere
 of
 natural
 scenic
 beauty
 where there
 are
 transparent
 reservoirs
 of
 water
 nicely
 decorated
 with
 stems
 of lotus
 flowers
 in
 variegated
 colors
 of
 natural
 beauty.
 That
 is
 the
 difference between
the
two
classes
of
birds. Nature
has
influenced
different
species
of
life
with
different
mentalities, and
it
is
not
possible
to
bring
them
up
into
the
same
rank
and
file. Similarly,
there
are
different
kinds
of
literature
for
different
types
of
men of
different
mentality.
Mostly
the
market
literatures
which
attract
men
of
the crow's
 categories
 are
 literatures
 containing
 refused
 remnants
 of
 sensuous topics.
 They
 are
 generally
 known
 as
 mundane
 talks
 in
 relation
 with
 the gross
 body
 and
 subtle
 mind.
 They
 are
 full
 of
 subject
 matter
 described
 in decorative
 language
 full
 of
 mundane
 similes
 and
 metaphorical arrangements.
 Yet
 with
 all
 that,
 they
 do
 not
 glorify
 the
 Lord.
 Such
 poetry and
prose,
on
any
subject
matter,
is
considered
decoration
of
a
dead
body. Spiritually
 advanced
 men
 who
 are
 compared
 to
 the
 swans
 do
 not
 take pleasure
in
such
dead
literatures,
which
are
sources
of
pleasure
for
men
who are
spiritually
dead.
These
literatures
in
the
modes
of
passion
and
ignorance are
distributed
under
different
labels,
but
they
can
hardly
help
the
spiritual urge
 of
 the
 human
 being,
 and
 thus
 the
 swanlike
 spiritually
 advanced
 men have
nothing
to
do
with
them.
Such
spiritually
advanced
men
are
called
also mānasa
 because
 they
 always
 keep
 up
 the
 standard
 of
 transcendental voluntary
service
to
the
Lord
on
the
spiritual
plane.
This
completely
forbids fruitive
activities
for
gross
bodily
sense
satisfaction
or
subtle
speculation
of the
material
egoistic
mind. Social
 literary
 men,
 scientists,
 mundane
 poets,
 theoretical
 philosophers and
politicians
who
are
completely
absorbed
in
the
material
advancement
of sense
pleasure
are
all
dolls
of
the
material
energy.
They
take
pleasure
in
a place
 where
 rejected
 subject
 matters
 are
 thrown.
 According
 to
 Svāmī Śrīdhara,
this
is
the
pleasure
of
the
prostitute-hunters. But
literatures
which
describe
the
glories
of
the
Lord
are
enjoyed
by
the paramahaṁsas
who
have
grasped
the
essence
of
human
activities. TEXT
11 tad-vāg-visargo
janatāgha-viplavo

yasmin
prati-ślokam
abaddhavaty
api nāmāny
anantasya
yaśo
'ṅkitāni
yat śṛṇvanti
gāyanti
gṛṇanti
sādhavaḥ SYNONYMS tat-that;
 vāk-vocabulary;
 visargaḥ-creation;
 janatā-the
 people
 in
 general; agha-sins;
viplavaḥ-revolutionary;
yasmin-in
which;
prati-ślokam-each
 and every
 stanza;
 abaddhavati-irregularly
 composed;
 api-in
 spite
 of;
 nāmānitranscendental
names,
etc.;
anantasya-of
the
unlimited
Lord;
yaśaḥ-glories; aṅkitāni-depicted;
yat-what;
śṛṇvanti-do
 hear;
 gāyanti-do
 sing;
 gṛṇanti-do accept;
sādhavaḥ-the
purified
men
who
are
honest.

On
the
other
hand,
that
literature
which
is
full
of
descriptions
of
the transcendental
glories
of
the
name,
fame,
forms,
pastimes,
etc.,
of
the unlimited
Supreme
Lord
is
a
different
creation,
full
of
transcendental words
directed
toward
bringing
about
a
revolution
in
the
impious
lives of
this
world's
misdirected
civilization.
Such
transcendental
literatures, even
though
imperfectly
composed,
are
heard,
sung
and
accepted
by purified
men
who
are
thoroughly
honest.

It
is
a
qualification
of
the
great
thinkers
to
pick
up
the
best
even
from
the worst.
It
is
said
that
the
intelligent
man
should
pick
up
nectar
from
a
stock of
poison,
should
accept
gold
even
from
a
filthy
place,
should
accept
a
good and
 qualified
 wife
 even
 from
 an
 obscure
 family
 and
 should
 accept
 a
 good lesson
 even
 from
 a
 man
 or
 from
 a
 teacher
 who
 comes
 from
 the untouchables.
 These
 are
 some
 of
 the
 ethical
 instructions
 for
 everyone
 in every
 place
 without
 exception.
 But
 a
 saint
 is
 far
 above
 the
 level
 of
 an ordinary
 man.
 He
 is
 always
 absorbed
 in
 glorifying
 the
 Supreme
 Lord because
by
broadcasting
the
holy
name
and
fame
of
the
Supreme
Lord,
the polluted
atmosphere
of
the
world
will
change,
and
as
a
result
of
propagating the
transcendental
literatures
like
Śrīmad-Bhāgavatam,
people
will
become sane
 in
 their
 transactions.
 While
 preparing
 this
 commentation
 on
 this particular
 stanza
 of
 Śrīmad-Bhāgavatam
 we
 have
 a
 crisis
 before
 us.
 Our neighboring
friend
China
has
attacked
the
border
of
India
with
a
militaristic

spirit.
We
have
practically
no
business
in
the
political
field,
yet
we
see
that previously
there
were
both
China
and
India,
and
they
both
lived
peacefully for
centuries
without
ill
feeling.
The
reason
is
that
they
lived
those
days
in an
atmosphere
of
God
consciousness,
and
every
country,
over
the
surface
of the
 world,
 was
 God-fearing,
 pure-hearted
 and
 simple,
 and
 there
 was
 no question
 of
 political
 diplomacy.
 There
 is
 no
 cause
 of
 quarrel
 between
 the two
 countries
 China
 and
 India
 over
 land
 which
 is
 not
 very
 suitable
 for habitation,
and
certainly
there
is
no
cause
for
fighting
on
this
issue.
But
due to
 the
 age
 of
 quarrel,
 Kali,
 which
 we
 have
 discussed,
 there
 is
 always
 a chance
 of
 quarrel
 on
 slight
 provocation.
 This
 is
 due
 not
 to
 the
 issue
 in question,
but
to
the
polluted
atmosphere
of
this
age:
systematically
there
is propaganda
 by
 a
 section
 of
 people
 to
 stop
 glorification
 of
 the
 name
 and fame
of
the
Supreme
Lord.
Therefore,
there
is
a
great
need
for
disseminating the
 message
 of
 Śrīmad-Bhāgavatam
 all
 over
 the
 world.
 It
 is
 the
 duty
 of every
 responsible
 Indian
 to
 broadcast
 the
 transcendental
 message
 of Śrīmad-Bhāgavatam
throughout
the
world
to
do
all
the
supermost
good
as well
 as
 to
 bring
 about
 the
 desired
 peace
 in
 the
 world.
 Because
 India
 has failed
 in
 her
 duty
 by
 neglecting
 this
 responsible
 work,
 there
 is
 so
 much quarrel
 and
 trouble
 all
 over
 the
 world.
 We
 are
 confident
 that
 if
 the transcendental
 message
 of
 Śrīmad-Bhāgavatam
 is
 received
 only
 by
 the leading
 men
 of
 the
 world,
 certainly
 there
 will
 be
 a
 change
 of
 heart,
 and naturally
 the
 people
 in
 general
 will
 follow
 them.
 The
 mass
 of
 people
 in general
are
tools
in
the
hands
of
the
modern
politicians
and
leaders
of
the people.
If
there
is
a
change
of
heart
of
the
leaders
only,
certainly
there
will be
 a
 radical
 change
 in
 the
 atmosphere
 of
 the
 world.
 We
 know
 that
 our honest
 attempt
 to
 present
 this
 great
 literature
 conveying
 transcendental messages
for
reviving
the
God
consciousness
of
the
people
in
general
and respiritualizing
the
world
atmosphere
is
fraught
with
many
difficulties.
Our presenting
this
matter
in
adequate
language,
especially
a
foreign
language, will
certainly
fail,
and
there
will
be
so
many
literary
discrepancies
despite our
honest
attempt
to
present
it
in
the
proper
way.
But
we
are
sure
that
with all
our
faults
in
this
connection
the
seriousness
of
the
subject
matter
will
be taken
into
consideration,
and
the
leaders
of
society
will
still
accept
this
due to
its
being
an
honest
attempt
to
glorify
the
Almighty
God.
When
there
is fire
 in
 a
 house,
 the
 inmates
 of
 the
 house
 go
 out
 to
 get
 help
 from
 the neighbors
 who
 may
 be
 foreigners,
 and
 yet
 without
 knowing
 the
 language the
victims
of
the
fire
express
themselves,
and
the
neighbors
understand
the

need,
even
though
not
expressed
in
the
same
language.
The
same
spirit
of cooperation
 is
 needed
 to
 broadcast
 this
 transcendental
 message
 of
 the Śrīmad-Bhāgavatam
 throughout
 the
 polluted
 atmosphere
 of
 the
 world. After
 all,
 it
 is
 a
 technical
 science
 of
 spiritual
 values,
 and
 thus
 we
 are concerned
with
the
techniques
and
not
with
the
language.
If
the
techniques of
this
great
literature
are
understood
by
the
people
of
the
world,
there
will be
success. When
there
are
too
many
materialistic
activities
by
the
people
in
general all
 over
 the
 world,
 there
 is
 no
 wonder
 that
 a
 person
 or
 a
 nation
 attacks another
person
or
nation
on
slight
provocation.
That
is
the
rule
of
this
age
of Kali
 or
 quarrel.
 The
 atmosphere
 is
 already
 polluted
 with
 corruption
 of
 all description,
 and
 everyone
 knows
 it
 well.
 There
 are
 so
 many
 unwanted literatures
full
of
materialistic
ideas
of
sense
gratification.
In
many
countries there
 are
 bodies
 appointed
 by
 the
 state
 to
 detect
 and
 censor
 obscene literature.
 This
 means
 that
 neither
 the
 government
 nor
 the
 responsible leaders
 of
 the
 public
 want
 such
 literature,
 yet
 it
 is
 in
 the
 marketplace because
 the
 people
 want
 it
 for
 sense
 gratification.
 The
 people
 in
 general want
to
read
(that
is
a
natural
instinct),
but
because
their
minds
are
polluted they
 want
 such
 literatures.
 Under
 the
 circumstances,
 transcendental literature
 like
Śrīmad-Bhāgavatam
 will
 not
 only
 diminish
 the
 activities
 of the
 corrupt
 mind
 of
 the
 people
 in
 general,
 but
 also
 it
 will
 supply
 food
 for their
 hankering
 after
 reading
 some
 interesting
 literature.
 In
 the
 beginning they
may
not
like
it
because
one
suffering
from
jaundice
is
reluctant
to
take sugar
 candy,
 but
 we
 should
 know
 that
 sugar
 candy
 is
 the
 only
 remedy
 for jaundice.
 Similarly,
 let
 there
 be
 systematic
 propaganda
 for
 popularizing reading
of
the
Bhagavad-gītā
and
the
Śrīmad-Bhāgavatam,
 which
 will
 act like
sugar
candy
for
the
jaundicelike
condition
of
sense
gratification.
When men
have
a
taste
for
this
literature,
the
other
literatures,
which
are
catering poison
to
society,
will
then
automatically
cease. We
 are
 sure,
 therefore,
 that
 everyone
 in
 human
 society
 will
 welcome Śrīmad-Bhāgavatam,
even
though
it
is
now
presented
with
so
many
faults, for
it
is
recommended
by
Śrī
Nārada,
who
has
very
kindly
appeared
in
this chapter. TEXT
12 naiṣkarmyam
apy
acyuta-bhāva-varjitaṁ

na
śobhate
jñānam
alaṁ
nirañjanam kutaḥ
punaḥ
śaśvad
abhadram
īśvare na
cārpitaṁ
karma
yad
apy
akāraṇam SYNONYMS naiṣkarmyam-self-realization,
 being
 freed
 from
 the
 reactions
 of
 fruitive work;
 api-in
 spite
 of;
 acyuta-the
 infallible
 Lord;
 bhāva-conception; varjitam-devoid
of;
na-does
not;
śobhate-look
well;
jñānam-transcendental knowledge;
 alam-by
 and
 by;
 nirañjanam-free
 from
 designations;
 kutaḥwhere
 is;
punaḥ-again;
śaśvat-always;
abhadram-uncongenial;
 īśvare-unto the
 Lord;
 na-not;
 ca-and;
 arpitam-offered;
 karma-fruitive
 work;
 yat
 apiwhat
is;
akāraṇam-not
fruitive.

Knowledge
of
self-realization,
even
though
free
from
all
material affinity,
does
not
look
well
if
devoid
of
a
conception
of
the
Infallible [God].
What,
then,
is
the
use
of
fruitive
activities,
which
are
naturally painful
from
the
very
beginning
and
transient
by
nature,
if
they
are
not utilized
for
the
devotional
service
of
the
Lord?

As
 referred
 to
 above,
 not
 only
 ordinary
 literatures
 devoid
 of
 the transcendental
 glorification
 of
 the
 Lord
 are
 condemned,
 but
 also
 Vedic literatures
and
speculation
on
the
subject
of
impersonal
Brahman
when
they are
 devoid
 of
 devotional
 service.
 When
 speculation
 on
 the
 impersonal Brahman
 is
 condemned
 on
 the
 above
 ground,
 then
 what
 to
 speak
 of ordinary
 fruitive
 work,
 which
 is
 not
 meant
 to
 fulfill
 the
 aim
 of
 devotional service.
 Such
 speculative
 knowledge
 and
 fruitive
 work
 cannot
 lead
 one
 to the
goal
of
perfection.
Fruitive
work,
in
which
almost
all
people
in
general are
engaged,
is
always
painful
either
in
the
beginning
or
at
the
end.
It
can
be fruitful
only
when
made
subservient
to
the
devotional
service
of
the
Lord. In
 the
 Bhagavad-gītā
 also
 it
 is
 confirmed
 that
 the
 result
 of
 such
 fruitive work
 may
 be
 offered
 for
 the
 service
 of
 the
 Lord,
 otherwise
 it
 leads
 to material
 bondage.
 The
 bona
 fide
 enjoyer
 of
 the
 fruitive
 work
 is
 the Personality
 of
 Godhead,
 and
 thus
 when
 it
 is
 engaged
 for
 the
 sense gratification
of
the
living
beings,
it
becomes
an
acute
source
of
trouble.

TEXT
13 atho
mahā-bhāga
bhavān
amogha-dṛk śuci-śravāḥ
satya-rato
dhṛta-vrataḥ urukramasyākhila-bandha-muktaye samādhinānusmara
tad-viceṣṭitam SYNONYMS atho-therefore;
 mahā-bhāga-highly
 fortunate;
 bhavān-yourself;
 amoghadṛk-the
perfect
seer;
śuci-spotless;
śravāḥ-famous;
satya-rataḥ-having
taken the
 vow
 of
 truthfulness;
 dhṛta-vrataḥ-fixed
 in
 spiritual
 qualities; urukramasya-of
the
one
who
performs
supernatural
activities
(God);
akhilauniversal;
 bandha-bondage;
 muktaye-for
 liberation
 from;
 samādhinā-by trance;
anusmara-think
 repeatedly
 and
 then
 describe
 them;
 tat-viceṣṭitamvarious
pastimes
of
the
Lord.

O
Vyāsadeva,
your
vision
is
completely
perfect.
Your
good
fame
is spotless.
You
are
firm
in
vow
and
situated
in
truthfulness.
And
thus
you can
think
of
the
pastimes
of
the
Lord
in
trance
for
the
liberation
of
the people
in
general
from
all
material
bondage.

People
 in
 general
 have
 a
 taste
 for
 literatures
 by
 instinct.
 They
 want
 to hear
and
read
from
the
authorities
something
about
the
unknown,
but
their taste
is
exploited
by
unfortunate
literatures
which
are
full
of
subject
matter for
 satisfaction
 of
 the
 material
 senses.
 Such
 literatures
 contain
 different kinds
of
mundane
poems
and
philosophical
speculations,
more
or
less
under the
 influence
 of
 māyā,
 ending
 in
 sense
 gratification.
 These
 literatures, although
worthless
in
the
true
sense
of
the
term,
are
variously
decorated
to attract
 the
 attention
 of
 the
 less
 intelligent
 men.
 Thus
 the
 attracted
 living entities
are
more
and
more
entangled
in
material
bondage
without
hope
of liberation
for
thousands
and
thousands
of
generations.
Śrī
Nārada
Ṛṣi,
being the
best
amongst
the
Vaiṣṇavas,
is
compassionate
toward
such
unfortunate victims
 of
 worthless
 literatures,
 and
 thus
 he
 advises
 Śrī
 Vyāsadeva
 to compose
transcendental
literature
which
is
not
only
attractive
but
can
also

actually
bring
liberation
from
all
kinds
of
bondage.
Śrīla
Vyāsadeva
or
his representatives
are
qualified
because
they
are
rightly
trained
to
see
things
in true
perspective.
Śrīla
Vyāsadeva
and
his
representatives
are
pure
in
thought due
 to
 their
 spiritual
 enlightenment,
 fixed
 in
 their
 vows
 due
 to
 their devotional
 service,
 and
 determined
 to
 deliver
 the
 fallen
 souls
 rotting
 in material
 activities.
 The
 fallen
 souls
 are
 very
 eager
 to
 receive
 novel informations
every
day,
and
the
transcendentalists
like
Vyāsadeva
or
Nārada can
 supply
 such
 eager
 people
 in
 general
 with
 unlimited
 news
 from
 the spiritual
 world.
 In
 the
 Bhagavad-gītā
 it
 is
 said
 that
 the
 material
 world
 is only
a
part
of
the
whole
creation
and
that
this
earth
is
only
a
fragment
of
the whole
material
world. There
 are
 thousands
 and
 thousands
 of
 literary
 men
 all
 over
 the
 world, and
 they
 have
 created
 many,
 many
 thousands
 of
 literary
 works
 for
 the information
of
the
people
in
general
for
thousands
and
thousands
of
years. Unfortunately
 none
 of
 them
 have
 brought
 peace
 and
 tranquillity
 on
 the earth.
 This
 is
 due
 to
 a
 spiritual
 vacuum
 in
 those
 literatures;
 therefore
 the Vedic
 literatures,
 especially
 the
 Bhagavad-gītā
 and
 the
 ŚrīmadBhāgavatam,
are
specifically
recommended
to
suffering
humanity
to
bring about
the
desired
effect
of
liberation
from
the
pangs
of
material
civilization, which
 is
 eating
 the
 vital
 part
 of
 human
 energy.
 The
 Bhagavad-gītā
 is
 the spoken
 message
 of
 the
 Lord
 Himself
 recorded
 by
 Vyāsadeva,
 and
 the Śrīmad-Bhāgavatam
 is
 the
 transcendental
 narration
 of
 the
 activities
 of
 the same
 Lord
 Kṛṣṇa,
 which
 alone
 can
 satisfy
 the
 hankering
 desires
 of
 the living
 being
 for
 eternal
 peace
 and
 liberation
 from
 miseries.
 ŚrīmadBhāgavatam,
 therefore,
 is
 meant
 for
 all
 the
 living
 beings
 all
 over
 the universe
 for
 total
 liberation
 from
 all
 kinds
 of
 material
 bondage.
 Such transcendental
narrations
of
the
pastimes
of
the
Lord
can
be
described
only by
liberated
souls
like
Vyāsadeva
and
his
bona
fide
representatives
who
are completely
merged
in
the
transcendental
loving
service
of
the
Lord.
Only
to such
 devotees
 do
 the
 pastimes
 of
 the
 Lord
 and
 their
 transcendental
 nature become
 automatically
 manifest
 by
 dint
 of
 devotional
 service.
 No
 one
 else can
either
know
or
describe
the
acts
of
the
Lord,
even
if
they
speculate
on the
subject
for
many,
many
years.
The
descriptions
of
the
Bhāgavatam
 are so
 precise
 and
 accurate
 that
 whatever
 has
 been
 predicted
 in
 this
 great literature
 about
 five
 thousand
 years
 ago
 is
 now
 exactly
 happening. Therefore,
 the
 vision
 of
 the
 author
 comprehends
 past,
 present
 and
 future. Such
 liberated
 persons
 as
 Vyāsadeva
 are
 perfect
 not
 only
 by
 the
 power
 of

vision
and
wisdom,
but
also
in
aural
reception,
in
thinking,
feeling
and
all other
sense
activities.
A
liberated
person
possesses
perfect
senses,
and
with perfect
senses
only
can
one
serve
the
sense-proprietor,
Hṛṣīkeśa,
Śrī
Kṛṣṇa the
 Personality
 of
 Godhead.
 Śrīmad-Bhāgavatam,
 therefore,
 is
 the
 perfect description
 of
 the
 all-perfect
 Personality
 of
 Godhead
 by
 the
 all-perfect personality
Śrīla
Vyāsadeva,
the
compiler
of
the
Vedas. TEXT
14 tato
'nyathā
kiñcana
yad
vivakṣataḥ pṛthag
dṛśas
tat-kṛta-rūpa-nāmabhiḥ na
karhicit
kvāpi
ca
duḥsthitā
matir labheta
vātāhata-naur
ivāspadam SYNONYMS tataḥ-from
 that;
 anyathā-apart;
 kiñcana-something;
 yat-whatsoever; vivakṣataḥ-desiring
 to
 describe;
 pṛthak-separately;
 dṛśaḥ-vision;
 tat-kṛtareactionary
 to
 that;
 rūpa-form;
 nāmabhiḥ-by
 names;
 na
 karhicit-never; kvāpi-any;
 ca-and;
 duḥsthitā
 matiḥ-oscillating
 mind;
 labheta-gains;
 vātaāhata-troubled
by
the
wind;
nauḥ-boat;
iva-like;
āspadam-place.

Whatever
you
desire
to
describe
that
is
separate
in
vision
from
the Lord
simply
reacts,
with
different
forms,
names
and
results,
to
agitate the
mind
as
the
wind
agitates
a
boat
which
has
no
resting
place.

Śrī
 Vyāsadeva
 is
 the
 editor
 of
 all
 descriptions
 of
 the
 Vedic
 literatures, and
 thus
 he
 has
 described
 transcendental
 realization
 in
 different
 ways, namely
 by
 fruitive
 activities,
 speculative
 knowledge,
 mystic
 power
 and devotional
 service.
 Besides
 that,
 in
 his
 various
 Purāṇas
 he
 has recommended
 the
 worship
 of
 so
 many
 demigods
 in
 different
 forms
 and names.
 The
 result
 is
 that
 people
 in
 general
 are
 puzzled
 how
 to
 fix
 their minds
in
the
service
of
the
Lord;
they
are
always
disturbed
about
finding
the real
 path
 of
 self-realization.
 Śrīla
 Nāradadeva
 is
 stressing
 this
 particular defect
in
the
Vedic
literatures
compiled
by
Vyāsadeva,
and
thus
he
is
trying

to
emphasize
describing
everything
in
relation
with
the
Supreme
Lord,
and no
one
else.
In
fact,
there
is
nothing
existent
except
the
Lord.
The
Lord
is manifested
in
different
expansions.
He
is
the
root
of
the
complete
tree.
He
is the
 stomach
 of
 the
 complete
 body.
 pouring
 water
 on
 the
 root
 is
 the
 right process
to
water
the
tree,
as
much
as
feeding
the
stomach
supplies
energy
to all
parts
of
the
body.
Therefore,
Śrīla
Vyāsadeva
should
not
have
compiled any
 Purāṇas
 other
 than
 the
 Bhāgavata
 Purāṇa
 because
 a
 slight
 deviation from
 that
 may
 create
 havoc
 for
 self-realization.
 If
 a
 slight
 deviation
 can create
such
havoc,
then
what
to
speak
of
deliberate
expansion
of
the
ideas separate
 from
 the
 Absolute
 Truth
 Personality
 of
 Godhead.
 The
 most defective
part
of
worshiping
demigods
is
that
it
creates
a
definite
conception of
pantheism,
ending
disastrously
in
many
religious
sects
detrimental
to
the progress
 of
 the
 principles
 of
 the
 Bhāgavatam,
 which
 alone
 can
 give
 the accurate
direction
for
self-realization
in
eternal
relation
with
the
Personality of
 Godhead
 by
 devotional
 service
 in
 transcendental
 love.
 The
 example
 of the
boat
disturbed
by
whirling
wind
is
suitable
in
this
respect.
The
diverted mind
of
the
pantheist
can
never
reach
the
perfection
of
self-realization,
due to
the
disturbed
condition
of
the
selection
of
object. TEXT
15 jugupsitaṁ
dharma-kṛte
'nuśāsataḥ svabhāva-raktasya
mahān
vyatikramaḥ yad-vākyato
dharma
itītaraḥ
sthito na
manyate
tasya
nivāraṇaṁ
janaḥ SYNONYMS jugupsitam-verily
 condemned;
 dharma-kṛte-for
 the
 matter
 of
 religion; anuśāsataḥ-instruction;
svabhāva-raktasya-naturally
inclined;
mahān-great; vyatikramaḥ-unreasonable;
 yat-vākyataḥ-under
 whose
 instruction; dharmaḥ-religion;
iti-it
 is
 thus;
itaraḥ-the
 people
 in
 general;
 sthitaḥ-fixed; na-do
not;
manyate-think;
tasya-of
that;
nivāraṇam-prohibition;
janaḥ-they.

The
people
in
general
are
naturally
inclined
to
enjoy,
and
you
have encouraged
them
in
that
way
in
the
name
of
religion.
This
is
verily

condemned
and
is
quite
unreasonable.
Because
they
are
guided
under your
instructions,
they
will
accept
such
activities
in
the
name
of
religion and
will
hardly
care
for
prohibitions.

Śrīla
Vyāsadeva's
compilation
of
different
Vedic
literatures
on
the
basis of
 regulated
 performances
 of
 fruitive
 activities
 as
 depicted
 in
 the Mahābhārata
and
other
literature
is
condemned
herewith
by
Śrīla
Nārada. The
 human
 beings,
 by
 long
 material
 association,
 life
 after
 life,
 have
 a natural
inclination,
by
practice,
to
endeavor
to
lord
it
over
material
energy. They
have
no
sense
of
the
responsibility
of
human
life.
This
human
form
of life
is
a
chance
to
get
out
of
the
clutches
of
illusory
matter.
The
Vedas
 are meant
for
going
back
to
Godhead,
going
back
home.
To
revolve
in
the
cycle of
transmigration
in
a
series
of
lives
numbering
8,400,000
is
an
imprisoned life
 for
 the
 condemned
 conditioned
 souls.
 The
 human
 form
 of
 life
 is
 a chance
to
get
out
of
this
imprisoned
life,
and
as
such
the
only
occupation
of the
human
being
is
to
reestablish
his
lost
relationship
with
God.
Under
the circumstances,
one
should
never
be
encouraged
in
making
a
plan
for
sense enjoyment
in
the
name
of
religious
functions.
Such
diversion
of
the
human energy
results
in
a
misguided
civilization.
Śrīla
Vyāsadeva
is
the
authority in
 Vedic
 explanations
 in
 the
Mahābhārata,
 etc.,
 and
 his
 encouragement
 in sense
 enjoyment
 in
 some
 form
 or
 other
 is
 a
 great
 barrier
 for
 spiritual advancement
 because
 the
 people
 in
 general
 will
 not
 agree
 to
 renounce material
activities
which
held
them
in
material
bondage.
At
a
certain
stage of
human
civilization
when
such
material
activities
in
the
name
of
religion (as
 sacrificing
 animals
 in
 the
 name
 of
 yajña)
 were
 too
 much
 rampant,
 the Lord
incarnated
Himself
as
Buddha
and
decried
the
authority
of
the
Vedas in
order
to
stop
animal
sacrifice
in
the
name
of
religion.
This
was
foreseen by
 Nārada,
 and
 therefore
 he
 condemned
 such
 literatures.
 The
 flesh-eaters still
continue
to
perform
animal
sacrifice
before
some
demigod
or
goddess in
 the
 name
 of
 religion
 because
 in
 some
 of
 the
 Vedic
 literatures
 such regulated
 sacrifices
 are
 recommended.
 They
 are
 so
 recommended
 to discourage
 flesh-eating,
 but
 gradually
 the
 purpose
 of
 such
 religious activities
 is
 forgotten,
 and
 the
 slaughterhouse
 becomes
 prominent.
 This
 is because
 foolish
 materialistic
 men
 do
 not
 care
 to
 listen
 to
 others
 who
 are actually
in
a
position
to
explain
the
Vedic
rites.

In
the
Vedas
it
is
distinctly
said
that
the
perfection
of
life
is
never
to
be attained
either
by
voluminous
work,
or
by
accumulation
of
wealth
or
even by
increasing
the
population.
But
it
is
so
attained
only
by
renunciation.
The materialistic
 men
 do
 not
 care
 to
 listen
 to
 such
 injunctions.
 According
 to them,
 the
 so-called
 renounced
 order
 of
 life
 is
 meant
 for
 those
 who
 are unable
 to
 earn
 their
 livelihood
 because
 of
 some
 corporeal
 defects,
 or
 for persons
who
have
failed
to
achieve
prosperity
in
family
life. In
 histories
 like
 the
 Mahābhārata,
 of
 course,
 there
 are
 topics
 on transcendental
 subjects
 along
 with
 material
 topics.
 The
 Bhagavad-gītā
 is there
in
the
Mahābhārata.
The
whole
idea
of
the
Mahābhārata
 culminates in
the
ultimate
instructions
of
the
Bhagavad-gītā,
that
one
should
relinquish all
 other
 engagements
 and
 should
 engage
 oneself
 solely
 and
 fully
 in surrendering
 unto
 the
 lotus
 feet
 of
 Lord
 Śrī
 Kṛṣṇa.
 But
 men
 with materialistic
 tendencies
 are
 more
 attracted
 to
 the
 politics,
 economics
 and philanthropic
activities
mentioned
in
the
Mahābhārata
than
to
the
principal topic,
namely
the
Bhagavad-gītā.
This
compromising
spirit
of
Vyāsadeva
is directly
 condemned
 by
 Nārada,
 who
 advises
 him
 to
 directly
 proclaim
 that the
prime
necessity
of
human
life
is
to
realize
one's
eternal
relation
with
the Lord
and
thus
surrender
unto
Him
without
delay. A
 patient
 suffering
 from
 a
 particular
 type
 of
 malady
 is
 almost
 always inclined
 to
 accept
 eatables
 which
 are
 forbidden
 for
 him.
 The
 expert physician
does
not
make
any
compromise
with
the
patient
by
allowing
him to
 take
 partially
 what
 he
 should
 not
 at
 all
 take.
 In
 the
 Bhagavad-gītā
 it
 is also
 said
 that
 a
 man
 attached
 to
 fruitive
 work
 should
 not
 be
 discouraged from
 his
 occupation,
 for
 gradually
 he
 may
 be
 elevated
 to
 the
 position
 of self-realization.
 This
 is
 sometimes
 applicable
 for
 those
 who
 are
 only
 dry empiric
philosophers
without
spiritual
realization.
But
those
who
are
in
the devotional
line
need
not
be
always
so
advised. TEXT
16 vicakṣaṇo
'syārhati
vedituṁ
vibhor ananta-pārasya
nivṛttitaḥ
sukham pravartamānasya
guṇair
anātmanas tato
bhavān
darśaya
ceṣṭitaṁ
vibhoḥ SYNONYMS

vicakṣaṇaḥ-very
 expert;
 asya-of
 him;
 arhati-deserves;
 veditum-to understand;
 vibhoḥ-of
 the
 Lord;
 ananta-pārasya-of
 the
 unlimited; nivṛttitaḥ-retired
from;
sukham-material
happiness;
pravartamānasya-those who
are
attached
to;
guṇaiḥ-by
the
material
qualities;
anātmanaḥ-devoid
of knowledge
 in
 spiritual
 value;
 tataḥ-therefore;
 bhavān-Your
 Goodness; darśaya-show
the
ways;
ceṣṭitam-activities;
vibhoḥ-of
the
Lord.

The
Supreme
Lord
is
unlimited.
Only
a
very
expert
personality, retired
from
the
activities
of
material
happiness,
deserves
to understand
this
knowledge
of
spiritual
values.
Therefore
those
who
are not
so
well
situated,
due
to
material
attachment,
should
be
shown
the ways
of
transcendental
realization,
by
Your
Goodness,
through descriptions
of
the
transcendental
activities
of
the
Supreme
Lord.

Theological
 science
 is
 a
 difficult
 subject,
 especially
 when
 it
 deals
 with the
transcendental
nature
of
God.
It
is
not
a
subject
matter
to
be
understood by
persons
who
are
too
much
attached
to
material
activities.
Only
the
very expert,
 who
 have
 almost
 retired
 from
 materialistic
 activities
 by
 culture
 of spiritual
 knowledge,
 can
 be
 admitted
 to
 the
 study
 of
 this
 great
 science.
 In the
 Bhagavad-gītā
 it
 is
 clearly
 stated
 that
 out
 of
 many
 hundreds
 and thousands
 of
 men
 only
 one
 person
 deserves
 to
 enter
 into
 transcendental realization.
 And
 out
 of
 many
 thousands
 of
 such
 transcendentally
 realized persons,
 only
 a
 few
 can
 understand
 the
 theological
 science
 specifically dealing
with
God
as
a
person.
Śrī
Vyāsadeva
is
therefore
advised
by
Nārada to
 describe
 the
 science
 of
 God
 directly
 by
 relating
 His
 transcendental activities.
Vyāsadeva
is
himself
a
personality
expert
in
this
science,
and
he is
 unattached
 to
 material
 enjoyment.
 Therefore
 he
 is
 the
 right
 person
 to describe
 it,
 and
 Śukadeva
 Gosvāmī,
 the
 son
 of
 Vyāsadeva,
 is
 the
 right person
to
receive
it. Śrīmad-Bhāgavatam
is
the
topmost
theological
science,
and
therefore
it can
 react
 on
 the
 laymen
 as
 medicinal
 doses.
 Because
 it
 contains
 the transcendental
 activities
 of
 the
 Lord,
 there
 is
 no
 difference
 between
 the Lord
 and
 the
 literature.
 The
 literature
 is
 the
 factual
 literary
 incarnation
 of the
Lord.
So
the
laymen
can
hear
the
narration
of
the
activities
of
the
Lord. Thereby
they
are
able
to
associate
with
the
Lord
and
thus
gradually
become

purified
from
material
diseases.
The
expert
devotees
also
can
discover
novel ways
and
means
to
convert
the
nondevotees
in
terms
of
particular
time
and circumstance.
 Devotional
 service
 is
 dynamic
 activity,
 and
 the
 expert devotees
can
find
out
competent
means
to
inject
it
into
the
dull
brains
of
the materialistic
 population.
 Such
 transcendental
 activities
 of
 the
 devotees
 for the
service
of
the
Lord
can
bring
a
new
order
of
life
to
the
foolish
society
of materialistic
 men.
 Lord
 Śrī
 Caitanya
 Mahāprabhu
 and
 His
 subsequent followers
 exhibited
 expert
 dexterity
 in
 this
 connection.
 By
 following
 the same
method,
one
can
bring
the
materialistic
men
of
this
age
of
quarrel
into order
for
peaceful
life
and
transcendental
realization. TEXT
17 tyaktvā
sva-dharmaṁ
caraṇāmbujaṁ
harer bhajann
apakvo
'tha
patet
tato
yadi yatra
kva
vābhadram
abhūd
amuṣya
kiṁ ko
vārtha
āpto
'bhajatāṁ
sva-dharmataḥ SYNONYMS tyaktvā-having
 forsaken;
 sva-dharmam-one's
 own
 occupational engagement;
 caraṇa-ambujam-the
 lotus
 feet;
 hareḥ-of
 Hari
 (the
 Lord); bhajan-in
the
course
of
devotional
service;
apakvaḥ-immature;
atha-for
the matter
of;
patet-falls
down;
tataḥ-from
that
place;
yadi-if;
yatra-whereupon; kva-what
sort
of;
vā-or
(used
sarcastically);
abhadram-unfavorable;
abhūtshall
 happen;
 amuṣya-of
 him;
 kim-nothing;
 kaḥ
 vā
 arthaḥ-what
 interest; āptaḥ-obtained;
 abhajatām-of
 the
 nondevotee;
 sva-dharmataḥ-being engaged
in
occupational
service.

One
who
has
forsaken
his
material
occupations
to
engage
in
the devotional
service
of
the
Lord
may
sometimes
fall
down
while
in
an immature
stage,
yet
there
is
no
danger
of
his
being
unsuccessful.
On
the other
hand,
a
nondevotee,
though
fully
engaged
in
occupational
duties, does
not
gain
anything.

As
 far
 as
 the
 duties
 of
 mankind
 are
 concerned,
 there
 are
 innumerable duties.
 Every
 man
 is
 duty-bound
 not
 only
 to
 his
 parents,
 family
 members, society,
country,
humanity,
other
living
beings,
the
demigods,
etc.,
but
also to
 the
 great
 philosophers,
 poets,
 scientists,
 etc.
 It
 is
 enjoined
 in
 the scriptures
 that
 one
 can
 relinquish
 all
 such
 duties
 and
 surrender
 unto
 the service
 of
 the
 Lord.
 So
 if
 one
 does
 so
 and
 becomes
 successful
 in
 the discharge
of
his
devotional
service
unto
the
Lord,
it
is
well
and
good.
But
it so
 happens
 sometimes
 that
 one
 surrenders
 himself
 unto
 the
 service
 of
 the Lord
 by
 some
 temporary
 sentiment,
 and
 in
 the
 long
 run,
 due
 to
 so
 many other
 reasons,
 he
 falls
 down
 from
 the
 path
 of
 service
 by
 undesirable association.
 There
 are
 so
 many
 instances
 of
 this
 in
 the
 histories.
 Bharata Mahārāja
 was
 obliged
 to
 take
 his
 birth
 as
 a
 stag
 due
 to
 his
 intimate attachment
to
a
stag.
He
thought
of
this
stag
when
he
died.
As
such,
in
the next
birth
he
became
a
stag,
although
he
did
not
forget
the
incident
of
his previous
birth.
Similarly,
Citraketu
also
fell
down
due
to
his
offenses
at
the feet
of
Śiva.
But
in
spite
of
all
this,
the
stress
is
given
here
to
surrendering unto
 the
 lotus
 feet
 of
 the
 Lord,
 even
 if
 there
 is
 a
 chance
 of
 falling
 down, because
 even
 though
 one
 falls
 down
 from
 the
 prescribed
 duties
 of devotional
 service,
 he
 will
 never
 forget
 the
 lotus
 feet
 of
 the
 Lord.
 Once engaged
in
the
devotional
service
of
the
Lord,
one
will
continue
the
service in
 all
 circumstances.
 In
 the
 Bhagavad-gītā
 it
 is
 said
 that
 even
 a
 small quantity
 of
 devotional
 service
 can
 save
 one
 from
 the
 most
 dangerous position.
There
are
many
instances
of
such
examples
in
history.
Ajāmila
is one
of
them.
Ajāmila
in
his
early
life
was
a
devotee,
but
in
his
youth
he
fell down.
Still
he
was
saved
by
the
Lord
at
the
end. TEXT
18 tasyaiva
hetoḥ
prayateta
kovido na
labhyate
yad
bhramatām
upary
adhaḥ tal
labhyate
duḥkhavad
anyataḥ
sukhaṁ kālena
sarvatra
gabhīra-raṁhasā SYNONYMS tasya-for
that
purpose;
eva-only;
hetoḥ-reason;
prayateta-should
 endeavor; kovidaḥ-one
 who
 is
 philosophically
 inclined;
 na-not;
 labhyate-is
 not obtained;
 yat-what;
 bhramatām-wandering;
 upari
 adhaḥ-from
 top
 to

bottom;
 tat-that;
 labhyate-can
 be
 obtained;
 duḥkhavat-like
 the
 miseries; anyataḥ-as
 a
 result
 of
 previous
 work;
 sukham-sense
 enjoyment;
 kālena-in course
of
time;
sarvatra-everywhere;
gabhīra-subtle;
raṁhasā-progress.

Persons
who
are
actually
intelligent
and
philosophically
inclined should
endeavor
only
for
that
purposeful
end
which
is
not
obtainable even
by
wandering
from
the
topmost
planet
[Brahmaloka]
down
to
the lowest
planet
[Pātāla].
As
far
as
happiness
derived
from
sense enjoyment
is
concerned,
it
can
be
obtained
automatically
in
course
of time,
just
as
in
course
of
time
we
obtain
miseries
even
though
we
do
not desire
them.

Every
 man
 everywhere
 is
 trying
 to
 obtain
 the
 greatest
 amount
 of
 sense enjoyment
 by
 various
 endeavors.
 Some
 men
 are
 busy
 engaged
 in
 trade, industry,
 economic
 development,
 political
 supremacy,
 etc.,
 and
 some
 of them
 are
 engaged
 in
 fruitive
 work
 to
 become
 happy
 in
 the
 next
 life
 by attaining
higher
planets.
It
is
said
that
on
the
moon
the
inhabitants
are
fit
for greater
sense
enjoyment
by
drinking
soma-rasa,
and
the
Pitṛloka
is
obtained by
 good
 charitable
 work.
 So
 there
 are
 various
 programs
 for
 sense enjoyment,
either
during
this
life
or
in
the
life
after
death.
Some
are
trying to
 reach
 the
 moon
 or
 other
 planets
 by
 some
 mechanical
 arrangement,
 for they
are
very
anxious
to
get
into
such
planets
without
doing
good
work.
But it
is
not
to
happen.
By
the
law
of
the
Supreme,
different
places
are
meant for
 different
 grades
 of
 living
 beings
 according
 to
 the
 work
 they
 have performed.
 By
 good
 work
 only,
 as
 prescribed
 in
 the
 scriptures,
 can
 one obtain
 birth
 in
 a
 good
 family,
 opulence,
 good
 education
 and
 good
 bodily features.
We
see
also
that
even
in
this
life
one
obtains
a
good
education
or money
 by
 good
 work.
 Similarly,
 in
 our
 next
 birth
 we
 get
 such
 desirable positions
 only
 by
 good
 work.
 Otherwise,
 it
 would
 not
 so
 happen
 that
 two persons
born
in
the
same
place
at
the
same
time
are
seen
differently
placed according
 to
 previous
 work.
 But
 all
 such
 material
 positions
 are impermanent.
 The
 positions
 in
 the
 topmost
 Brahmaloka
 and
 in
 the
 lowest Pātāla
are
also
changeable
according
to
our
own
work.
The
philosophically inclined
 person
 must
 not
 be
 tempted
 by
 such
 changeable
 positions.
 He should
 try
 to
 get
 into
 the
 permanent
 life
 of
 bliss
 and
 knowledge
 where
 he

will
 not
 be
 forced
 to
 come
 back
 again
 to
 the
 miserable
 material
 world, either
in
this
or
that
planet.
Miseries
and
mixed
happiness
are
two
features of
 material
 life,
 and
 they
 are
 obtained
 in
 Brahmaloka
 and
 in
 other
 lokas also.
They
are
obtained
in
the
life
of
the
demigods
and
also
in
the
life
of
the dogs
 and
 hogs.
 The
 miseries
 and
 mixed
 happiness
 of
 all
 living
 beings
 are only
of
different
degree
and
quality,
but
no
one
is
free
from
the
miseries
of birth,
 death,
 old
 age
 and
 disease.
 Similarly,
 everyone
 has
 his
 destined happiness
 also.
 No
 one
 can
 get
 more
 or
 less
 of
 these
 things
 simply
 by personal
endeavors.
Even
if
they
are
obtained,
they
can
be
lost
again.
One should
not,
therefore,
waste
time
with
these
flimsy
things;
one
should
only endeavor
to
go
back
to
Godhead.
That
should
be
the
mission
of
everyone's life. TEXT
19 na
vai
jano
jātu
kathañcanāvrajen mukunda-sevy
anyavad
aṅga
saṁsṛtim smaran
mukundāṅghry-upagūhanaṁ
punar vihātum
icchen
na
rasa-graho
janaḥ SYNONYMS na-never;
 vai-certainly;
 janaḥ-a
 person;
 jātu-at
 any
 time;
 kathañcanasomehow
or
other;
āvrajet-does
not
undergo;
mukunda-sevī-the
devotee
of the
 Lord;
 anyavat-like
 others;
 aṅga-O
 my
 dear;
 saṁsṛtim-material existence;
 smaran-remembering;
 mukunda-aṅghri-the
 lotus
 feet
 of
 the Lord;
 upagūhanam-embracing;
 punaḥ-again;
 vihātum-willing
 to
 give
 up; icchet-desire;
 na-never;
 rasa-grahaḥ-one
 who
 has
 relished
 the
 mellow; janaḥ-person.

My
dear
Vyāsa,
even
though
a
devotee
of
Lord
Kṛṣṇa
sometimes falls
down
somehow
or
other,
he
certainly
does
not
undergo
material existence
like
others
[fruitive
workers,
etc.]
because
a
person
who
has once
relished
the
taste
of
the
lotus
feet
of
the
Lord
can
do
nothing
but remember
that
ecstasy
again
and
again.

A
 devotee
 of
 the
 Lord
 automatically
 becomes
 uninterested
 in
 the enchantment
of
material
existence
because
he
is
rasa-graha,
or
one
who
has tasted
 the
 sweetness
 of
 the
 lotus
 feet
 of
 Lord
 Kṛṣṇa.
 There
 are
 certainly many
 instances
 where
 devotees
 of
 the
 Lord
 have
 fallen
 down
 due
 to uncongenial
association,
just
like
fruitive
workers,
who
are
always
prone
to degradation.
 But
 even
 though
 he
 falls
 down,
 a
 devotee
 is
 never
 to
 be considered
the
same
as
a
fallen
karmī.
A
karmī
suffers
the
result
of
his
own fruitive
 reactions,
 whereas
 a
 devotee
 is
 reformed
 by
 chastisement
 directed by
 the
 Lord
 Himself.
 The
 sufferings
 of
 an
 orphan
 and
 the
 sufferings
 of
 a beloved
child
of
a
king
are
not
one
and
the
same.
An
orphan
is
really
poor because
he
has
no
one
to
take
care
of
him,
but
a
beloved
son
of
a
rich
man, although
he
appears
to
be
on
the
same
level
as
the
orphan,
is
always
under the
 vigilance
 of
 his
 capable
 father.
 A
 devotee
 of
 the
 Lord,
 due
 to
 wrong association,
 sometimes
 imitates
 the
 fruitive
 workers.
 The
 fruitive
 workers want
 to
 lord
 it
 over
 the
 material
 world.
 Similarly,
 a
 neophyte
 devotee foolishly
 thinks
 of
 accumulating
 some
 material
 power
 in
 exchange
 for devotional
service.
Such
foolish
devotees
are
sometimes
put
into
difficulty by
 the
 Lord
 Himself.
 As
 a
 special
 favor,
 He
 may
 remove
 all
 material paraphernalia.
 By
 such
 action,
 the
 bewildered
 devotee
 is
 forsaken
 by
 all friends
and
relatives,
and
so
he
comes
to
his
senses
again
by
the
mercy
of the
Lord
and
is
set
right
to
execute
his
devotional
service. In
the
Bhagavad-gītā
it
is
also
said
that
such
fallen
devotees
are
given
a chance
to
take
birth
in
a
family
of
highly
qualified
brāhmaṇas
or
in
a
rich mercantile
 family.
 A
 devotee
 in
 such
 a
 position
 is
 not
 as
 fortunate
 as
 one who
 is
 chastised
 by
 the
 Lord
 and
 put
 into
 a
 position
 seemingly
 of helplessness.
The
devotee
who
becomes
helpless
by
the
will
of
the
Lord
is more
 fortunate
 than
 those
 who
 are
 born
 in
 good
 families.
 The
 fallen devotees
 born
 in
 a
 good
 family
 may
 forget
 the
 lotus
 feet
 of
 the
 Lord because
 they
 are
 less
 fortunate,
 but
 the
 devotee
 who
 is
 put
 into
 a
 forlorn condition
is
more
fortunate
because
he
swiftly
returns
to
the
lotus
feet
of
the Lord,
thinking
himself
helpless
all
around. Pure
 devotional
 service
 is
 so
 spiritually
 relishable
 that
 a
 devotee becomes
automatically
uninterested
in
material
enjoyment.
That
is
the
sign of
 perfection
 in
 progressive
 devotional
 service.
 A
 pure
 devotee continuously
remembers
the
lotus
feet
of
Lord
Śrī
Kṛṣṇa
and
does
not
forget Him
 even
 for
 a
 moment,
 not
 even
 in
 exchange
 for
 all
 the
 opulence
 of
 the three
worlds.

TEXT
20 idaṁ
hi
viśvaṁ
bhagavān
ivetaro yato
jagat-sthāna-nirodha-sambhavāḥ tad
dhi
svayaṁ
veda
bhavāṁs
tathāpi
te prādeśa-mātraṁ
bhavataḥ
pradarśitam SYNONYMS idam-this;
hi-all;
 viśvam-cosmos;
bhagavān-the
 Supreme
 Lord;
 iva-almost the
 same;
 itaraḥ-different
 from;
 yataḥ-from
 whom;
 jagat-the
 worlds; sthāna-exist;
 nirodha-annihilation;
 sambhavāḥ-creation;
 tat
 hi-all
 about; svayam-personally;
veda-know;
bhavān-your
 good
 self;
 tathā
 api-still;
 teunto
 you;
 prādeśa-mātram-a
 synopsis
 only;
 bhavataḥ-unto
 you; pradarśitam-explained.

The
Supreme
Lord
Personality
of
Godhead
is
Himself
this
cosmos, and
still
He
is
aloof
from
it.
From
Him
only
has
this
cosmic manifestation
emanated,
in
Him
it
rests,
and
unto
Him
it
enters
after annihilation.
Your
good
self
knows
all
about
this.
I
have
given
only
a synopsis.

For
a
pure
devotee,
the
conception
of
Mukunda,
Lord
Śrī
Kṛṣṇa,
is
both personal
and
impersonal.
The
impersonal
cosmic
situation
is
also
Mukunda because
it
is
the
emanation
of
the
energy
of
Mukunda.
For
example,
a
tree is
 a
 complete
 unit,
 whereas
 the
 leaves
 and
 the
 branches
 of
 the
 tree
 are emanated
parts
and
parcels
of
the
tree.
The
leaves
and
branches
of
the
tree are
 also
 the
 tree,
 but
 the
 tree
 itself
 is
 neither
 the
 leaves
 nor
 the
 branches. The
 Vedic
 version
 that
 the
 whole
 cosmic
 creation
 is
 nothing
 but
 Brahman means
 that
 since
 everything
 is
 emanating
 from
 the
 Supreme
 Brahman, nothing
is
apart
from
Him.
Similarly,
the
part
and
parcel
hands
and
legs
are called
the
body,
but
the
body
as
the
whole
unit
is
neither
the
hands
nor
the legs.
The
Lord
is
the
transcendental
form
of
eternity,
cognition
and
beauty. And
 thus
 the
 creation
 of
 the
 energy
 of
 the
 Lord
 appears
 to
 be
 partially eternal,
 full
 of
 knowledge
 and
 beautiful
 also.
 The
 captivated
 conditioned

souls
 under
 the
 influence
 of
 the
 external
 energy,
 māyā,
 are
 therefore entrapped
 in
 the
 network
 of
 the
 material
 nature.
 They
 accept
 this
 as
 all
 in all,
for
they
have
no
information
of
the
Lord
who
is
the
primeval
cause.
Nor have
they
information
that
the
parts
and
parcels
of
the
body,
being
detached from
the
whole
body,
are
no
longer
the
same
hand
or
leg
as
when
attached to
 the
 body.
 Similarly,
 a
 godless
 civilization
 detached
 from
 the transcendental
loving
service
of
the
Supreme
Personality
of
Godhead
is
just like
a
detached
hand
or
leg.
Such
parts
and
parcels
may
appear
like
hands and
 legs,
 but
 they
 have
 no
 efficiency.
 The
 devotee
 of
 the
 Lord,
 Śrīla Vyāsadeva,
knows
this
very
well.
He
is
further
advised
by
Śrīla
Nārada
to expand
 the
 idea
 so
 that
 the
 entrapped
 conditioned
 souls
 may
 take
 lessons from
him
to
understand
the
Supreme
Lord
as
the
primeval
cause. According
to
the
Vedic
version,
the
Lord
is
naturally
fully
powerful,
and thus
His
supreme
energies
are
always
perfect
and
identical
with
Him.
Both the
spiritual
and
the
material
skies
and
their
paraphernalia
are
emanations
of the
 internal
 and
 external
 energies
 of
 the
 Lord.
 External
 energy
 is comparatively
 inferior,
 whereas
 the
 internal
 potency
 is
 superior.
 The superior
energy
is
living
force,
and
therefore
she
is
completely
identical,
but the
external
energy,
being
inert,
is
partially
identical.
But
both
the
energies are
 neither
 equal
 to
 nor
 greater
 than
 the
 Lord,
 who
 is
 the
 generator
 of
 all energies;
 such
 energies
 are
 always
 under
 His
 control,
 exactly
 as
 electrical energy,
 however
 powerful
 it
 may
 be,
 is
 always
 under
 the
 control
 of
 the engineer. The
human
being
and
all
other
living
beings
are
products
of
His
internal energies.
 Thus
 the
 living
 being
 is
 also
 identical
 with
 the
 Lord.
 But
 he
 is never
equal
or
superior
to
the
Personality
of
Godhead.
The
Lord
and
living beings
are
all
individual
persons.
With
the
help
of
the
material
energies
the living
 beings
 are
 also
 creating
 something,
 but
 none
 of
 their
 creations
 are equal
or
superior
to
the
creations
of
the
Lord.
The
human
being
may
create a
small
playful
sputnik
and
may
throw
it
into
outer
space,
but
that
does
not mean
that
he
can
create
a
planet
like
the
earth
or
moon
and
float
it
in
the
air as
the
Lord
does.
Men
with
a
poor
fund
of
knowledge
claim
to
be
equal
to the
Lord.
They
are
never
equal
to
the
Lord.
This
is
never
to
be.
The
human being,
 after
 attaining
 complete
 perfection,
 may
 achieve
 a
 large
 percentage of
the
qualities
of
the
Lord
(say
up
to
seventy-eight
percent),
but
it
is
never possible
 to
 surpass
 the
 Lord
 or
 to
 become
 equal
 with
 Him.
 In
 a
 diseased condition
 only,
 the
 foolish
 being
 claims
 to
 be
 one
 with
 the
 Lord
 and
 thus

becomes
 misled
 by
 the
 illusory
 energy.
 The
 misguided
 living
 beings, therefore,
must
accept
the
supremacy
of
the
Lord
and
agree
to
render
loving service
to
Him.
For
this
they
have
been
created.
Without
this,
there
cannot be
any
peace
or
tranquillity
in
the
world.
Śrīla
Vyāsadeva
is
advised
by
Śrīla Nārada
 to
 expand
 this
 idea
 in
 the
Bhāgavatam.
 In
 the
 Bhagavad-gītā
 also the
same
idea
is
explained:
surrender
fully
unto
the
lotus
feet
of
the
Lord. That
is
the
only
business
of
the
perfect
human
being. TEXT
21 tvam
ātmanātmānam
avehy
amogha-dṛk parasya
puṁsaḥ
paramātmanaḥ
kalām ajaṁ
prajātaṁ
jagataḥ
śivāya
tan mahānubhāvābhyudayo
'dhigaṇyatām SYNONYMS tvam-yourself;
 ātmanā-by
 your
 own
 self;
 ātmānam-the
 Supersoul;
 avehisearch
 out;
 amogha-dṛk-one
 who
 has
 perfect
 vision;
 parasya-of
 the Transcendence;
puṁsaḥ-the
Personality
of
Godhead;
paramātmanaḥ-of
the Supreme
 Lord;
 kalām-plenary
 part;
 ajam-birthless;
 prajātam-have
 taken birth;
 jagataḥ-of
 the
 world;
 śivāya-for
 the
 well-being;
 tat-that;
 mahāanubhāva-of
the
Supreme
Personality
of
Godhead
Śrī
Kṛṣṇa;
abhyudayaḥpastimes;
adhigaṇya-tām-describe
most
vividly.

Your
Goodness
has
perfect
vision.
You
yourself
can
know
the Supersoul
Personality
of
Godhead
because
you
are
present
as
the plenary
portion
of
the
Lord.
Although
you
are
birthless,
you
have appeared
on
this
earth
for
the
well-being
of
all
people.
Please, therefore,
describe
the
transcendental
pastimes
of
the
Supreme Personality
of
Godhead
Śrī
Kṛṣṇa
more
vividly.

Śrīla
 Vyāsadeva
 is
 the
 empowered
 plenary
 portion
 incarnation
 of
 the Personality
of
Godhead
Śrī
Kṛṣṇa.
He
descended
by
his
causeless
mercy
to deliver
the
fallen
souls
in
the
material
world.
The
fallen
and
forgotten
souls

are
detached
from
the
transcendental
loving
service
of
the
Lord.
The
living entities
are
parts
and
parcels
of
the
Lord,
and
they
are
eternally
servitors
of the
 Lord.
 All
 the
 Vedic
 literatures,
 therefore,
 are
 put
 into
 systematic
 order for
the
benefit
of
the
fallen
souls,
and
it
is
the
duty
of
the
fallen
souls
to
take advantage
 of
 such
 literatures
 and
 be
 freed
 from
 the
 bondage
 of
 material existence.
Although
formally
Śrīla
Nārada
Ṛṣi
is
his
spiritual
master,
Śrīla Vyāsadeva
is
not
at
all
dependent
on
a
spiritual
master
because
in
essence he
is
the
spiritual
master
of
everyone
else.
But
because
he
is
doing
the
work of
 an
 ācārya,
 he
 has
 taught
 us
 by
 his
 own
 conduct
 that
 one
 must
 have
 a spiritual
master,
even
though
he
be
God
Himself.
Lord
Śrī
Kṛṣṇa,
Lord
Śrī Rāma
 and
 Lord
 Śrī
 Caitanya
 Mahāprabhu,
 all
 incarnations
 of
 Godhead, accepted
 formal
 spiritual
 masters,
 although
 by
 Their
 transcendental
 nature They
were
cognizant
of
all
knowledge.
In
order
to
direct
people
in
general to
 the
 lotus
 feet
 of
 Lord
 Śrī
 Kṛṣṇa,
 He
 Himself
 in
 the
 incarnation
 of Vyāsadeva
is
delineating
the
transcendental
pastimes
of
the
Lord. TEXT
22 idaṁ
hi
puṁsas
tapasaḥ
śrutasya
vā sviṣṭasya
sūktasya
ca
buddhi-dattayoḥ avicyuto
'rthaḥ
kavibhir
nirūpito yad-uttamaśloka-guṇānuvarṇanam SYNONYMS idam-this;
hi-certainly;
puṁsaḥ-of
everyone;
tapasaḥ-by
dint
of
austerities; śrutasya-by
dint
of
study
of
the
Vedas;
vā-or;
sviṣṭasya-sacrifice;
sūktasyaspiritual
education;
ca-and;
buddhi-culture
of
knowledge;
dattayoḥ-charity; avicyutaḥ-infallible;
 arthaḥ-interest;
 kavibhiḥ-by
 the
 recognized
 learned person;
 nirūpitaḥ-concluded;
 yat-what;
 uttamaśloka-the
 Lord,
 who
 is described
 by
 choice
 poetry;
 guṇa-anuvarṇanam-description
 of
 the transcendental
qualities
of.

Learned
circles
have
positively
concluded
that
the
infallible
purpose of
the
advancement
of
knowledge,
namely
austerities,
study
of
the Vedas,
sacrifice,
chanting
of
hymns
and
charity,
culminates
in
the

transcendental
descriptions
of
the
Lord,
who
is
defined
in
choice poetry.

Human
intellect
is
developed
for
advancement
of
learning
in
art,
science, philosophy,
 physics,
 chemistry,
 psychology,
 economics,
 politics,
 etc.
 By culture
 of
 such
 knowledge
 the
 human
 society
 can
 attain
 perfection
 of
 life. This
perfection
of
life
culminates
in
the
realization
of
the
Supreme
Being, Viṣṇu.
 The
śruti
 therefore
 directs
 that
 those
 who
 are
 actually
 advanced
 in learning
should
aspire
for
the
service
of
Lord
Viṣṇu.
Unfortunately
persons who
are
enamored
by
the
external
beauty
of
viṣṇu-māyā
do
not
understand that
 culmination
 of
 perfection
 or
 self-realization
 depends
 on
 Viṣṇu.
Viṣṇumāyā
means
sense
enjoyment,
which
is
transient
and
miserable.
Those
who are
 entrapped
 by
 viṣṇu-māyā
 utilize
 advancement
 of
 knowledge
 for
 sense enjoyment.
 Śrī
 Nārada
 Muni
 has
 explained
 that
 all
 paraphernalia
 of
 the cosmic
 universe
 is
 but
 an
 emanation
 from
 the
 Lord
 out
 of
 His
 different energies
because
the
Lord
has
set
in
motion,
by
His
inconceivable
energy, the
 actions
 and
 reactions
 of
 the
 created
 manifestation.
 They
 have
 come
 to be
 out
 of
 His
 energy,
 they
 rest
 on
 His
 energy,
 and
 after
 annihilation
 they merge
into
Him.
Nothing
is,
therefore,
different
from
Him,
but
at
the
same time
the
Lord
is
always
different
from
them. When
advancement
of
knowledge
is
applied
in
the
service
of
the
Lord, the
whole
process
becomes
absolute.
The
Personality
of
Godhead
and
His transcendental
 name,
 fame,
 glory,
 etc.,
 are
 all
 nondifferent
 from
 Him. Therefore,
 all
 the
 sages
 and
 devotees
 of
 the
 Lord
 have
 recommended
 that the
 subject
 matter
 of
 art,
 science,
 philosophy,
 physics,
 chemistry, psychology
 and
 all
 other
 branches
 of
 knowledge
 should
 be
 wholly
 and solely
 applied
 in
 the
 service
 of
 the
 Lord.
 Art,
 literature,
 poetry,
 painting, etc.,
 may
 be
 used
 in
 glorifying
 the
 Lord.
 The
 fiction
 writers,
 poets
 and celebrated
litterateurs
are
generally
engaged
in
writing
of
sensuous
subjects, but
 if
 they
 turn
 towards
 the
 service
 of
 the
 Lord
 they
 can
 describe
 the transcendental
pastimes
of
the
Lord.
Vālmīki
was
a
great
poet,
and
similarly Vyāsadeva
 is
 a
 great
 writer,
 and
 both
 of
 them
 have
 absolutely
 engaged themselves
 in
 delineating
 the
 transcendental
 activities
 of
 the
 Lord
 and
 by doing
 so
 have
 become
 immortal.
 Similarly,
 science
 and
 philosophy
 also should
be
applied
in
the
service
of
the
Lord.
There
is
no
use
presenting
dry speculative
 theories
 for
 sense
 gratification.
 philosophy
 and
 science
 should

be
engaged
to
establish
the
glory
of
the
Lord.
Advanced
people
are
eager
to understand
 the
 Absolute
 Truth
 through
 the
 medium
 of
 science,
 and therefore
 a
 great
 scientist
 should
 endeavor
 to
 prove
 the
 existence
 of
 the Lord
 on
 a
 scientific
 basis.
 Similarly,
 philosophical
 speculations
 should
 be utilized
 to
 establish
 the
 Supreme
 Truth
 as
 sentient
 and
 all-powerful. Similarly,
all
other
branches
of
knowledge
should
always
be
engaged
in
the service
 of
 the
 Lord.
 In
 the
 Bhagavad-gītā
 also
 the
 same
 is
 affirmed.
 All "knowledge"
not
engaged
in
the
service
of
the
Lord
is
but
nescience.
Real utilization
 of
 advanced
 knowledge
 is
 to
 establish
 the
 glories
 of
 the
 Lord, and
that
is
the
real
import.
Scientific
knowledge
engaged
in
the
service
of the
 Lord
 and
 all
 similar
 activities
 are
 all
 factually
 hari-kīrtana,
 or glorification
of
the
Lord. TEXT
23 ahaṁ
purātīta-bhave
'bhavaṁ
mune dāsyās
tu
kasyāścana
veda-vādinām nirūpito
bālaka
eva
yogināṁ śuśrūṣaṇe
prāvṛṣi
nirvivikṣatām SYNONYMS aham-I;
purā-formerly;
atīta-bhave-in
 the
 previous
 millennium;
abhavambecame;
 mune-O
 muni;
 dāsyāḥ-of
 the
 maidservant;
 tu-but;
 kasyāścanacertain;
 veda-vādinām-of
 the
 followers
 of
 Vedānta;
 nirūpitaḥ-engaged; bālakaḥ-boy
 servant;
eva-only;
yoginām-of
 the
 devotees;
 śuśrūṣaṇe-in
 the service
 of;
 prāvṛṣi-during
 the
 four
 months
 of
 the
 rainy
 season; nirvivikṣatām-living
together.

O
muni,
in
the
last
millennium
I
was
born
as
the
son
of
a
certain maidservant
engaged
in
the
service
of
brāhmaṇas
who
were
following the
principles
of
Vedānta.
When
they
were
living
together
during
the four
months
of
the
rainy
season,
I
was
engaged
in
their
personal service.

The
wonder
of
an
atmosphere
surcharged
with
devotional
service
to
the Lord
is
briefly
described
herein
by
Śrī
Nārada
Muni.
He
was
the
son
of
the most
 insignificant
 parentage.
 He
 was
 not
 properly
 educated.
 Still,
 because his
complete
energy
was
engaged
in
the
service
of
the
Lord,
he
became
an immortal
sage.
Such
is
the
powerful
action
of
devotional
service.
The
living entities
 are
 the
 marginal
 energy
 of
 the
 Lord,
 and
 therefore
 they
 are
 meant for
being
properly
utilized
in
the
transcendental
loving
service
of
the
Lord. When
this
is
not
done,
one's
situation
is
called
māyā.
Therefore
the
illusion of
māyā
is
at
once
dissipated
as
soon
as
one's
full
energy
is
converted
in
the service
 of
 the
 Lord
 instead
 of
 in
 sense
 enjoyment.
 From
 the
 personal example
of
Śrī
Nārada
Muni
in
his
previous
birth,
it
is
clear
that
the
service of
 the
 Lord
 begins
 with
 the
 service
 of
 the
 Lord's
 bona
 fide
 servants.
 The Lord
 says
 that
 the
 service
 of
 His
 servants
 is
 greater
 than
 His
 personal service.
 Service
 of
 the
 devotee
 is
 more
 valuable
 than
 the
 service
 of
 the Lord.
 One
 should
 therefore
 choose
 a
 bona
 fide
 servant
 of
 the
 Lord constantly
 engaged
 in
 His
 service,
 accept
 such
 a
 servant
 as
 the
 spiritual master
 and
 engage
 himself
 in
 his
 (the
 spiritual
 master's)
 service.
 Such
 a spiritual
master
is
the
transparent
medium
by
which
to
visualize
the
Lord, who
is
beyond
the
conception
of
the
material
senses.
By
service
of
the
bona fide
 spiritual
 master,
 the
 Lord
 consents
 to
 reveal
 Himself
 in
 proportion
 to the
service
rendered.
Utilization
of
the
human
energy
in
the
service
of
the Lord
 is
 the
 progressive
 path
 of
 salvation.
 The
 whole
 cosmic
 creation becomes
at
once
identical
with
the
Lord
as
soon
as
service
in
relation
with the
Lord
is
rendered
under
the
guidance
of
a
bona
fide
spiritual
master.
The expert
 spiritual
 master
 knows
 the
 art
 of
 utilizing
 everything
 to
 glorify
 the Lord,
and
therefore
under
his
guidance
the
whole
world
can
be
turned
into the
spiritual
abode
by
the
divine
grace
of
the
Lord's
servant. TEXT
24 te
mayy
apetākhila-cāpale
'rbhake dānte
'dhṛta-krīḍanake
'nuvartini cakruḥ
kṛpāṁ
yadyapi
tulya-darśanāḥ śuśrūṣamāṇe
munayo
'lpa-bhāṣiṇi SYNONYMS

te-they;
 mayi-unto
 me;
 apeta-not
 having
 undergone;
 akhila-all
 kinds
 of; cāpale-proclivities;
arbhake-unto
a
boy;
dānte-having
controlled
the
senses; adhṛta-krīḍanake-without
being
accustomed
to
sporting
habits;
anuvartiniobedient;
 cakruḥ-did
 bestow;
 kṛpām-causeless
 mercy;
 yadyapi-although; tulya-darśanāḥ-impartial
 by
 nature;
 śuśrūṣamāṇe-unto
 the
 faithful; munayaḥ-the
muni
followers
of
the
Vedānta;
alpa-bhāṣiṇi-one
who
does
not speak
more
than
required.

Although
they
were
impartial
by
nature,
those
followers
of
the Vedānta
blessed
me
with
their
causeless
mercy.
As
far
as
I
was concerned,
I
was
self-controlled
and
had
no
attachment
for
sports,
even though
I
was
a
boy.
In
addition,
I
was
not
naughty,
and
I
did
not
speak more
than
required.

In
 the
Bhagavad-gītā
 the
 Lord
 says,
 "All
 the
 Vedas
 are
 searching
 after Me."
Lord
Śrī
Caitanya
says
that
in
the
Vedas
the
subject
matters
are
only three,
 namely
 to
 establish
 the
 relation
 of
 the
 living
 entities
 with
 the Personality
 of
 Godhead,
 perform
 the
 relative
 duties
 in
 devotional
 service and
 thus
 achieve
 the
 ultimate
 goal,
 back
 to
 Godhead.
 As
 such,
 vedāntavādīs,
 or
 the
 followers
 of
 the
 Vedānta,
 indicate
 the
 pure
 devotees
 of
 the Personality
 of
 Godhead.
 Such
 vedānta-vādīs,
 or
 the
 bhakti-vedāntas,
 are impartial
in
distributing
the
transcendental
knowledge
of
devotional
service. To
them
no
one
is
enemy
or
friend;
no
one
is
educated
or
uneducated.
No one
is
especially
favorable,
and
no
one
is
unfavorable.
The
bhakti-vedāntas see
 that
 the
 people
 in
 general
 are
 wasting
 time
 in
 false
 sensuous
 things. Their
business
is
to
get
the
ignorant
mass
of
people
to
reestablish
their
lost relationship
 with
 the
 Personality
 of
 Godhead.
 By
 such
 endeavor,
 even
 the most
forgotten
soul
is
roused
up
to
the
sense
of
spiritual
life,
and
thus
being initiated
by
the
bhakti-vedāntas,
the
people
in
general
gradually
progress
on the
path
of
transcendental
realization.
So
the
vedānta-vādīs
initiated
the
boy even
 before
 he
 became
 self-controlled
 and
 was
 detached
 from
 childish sporting,
etc.
But
before
the
initiation,
he
(the
boy)
became
more
and
more advanced
in
discipline,
which
is
very
essential
for
one
who
wishes
to
make progress
 in
 the
 line.
 In
 the
 system
 of
 varṇāśrama-dharma,
 which
 is
 the beginning
of
actual
human
life,
small
boys
after
five
years
of
age
are
sent
to

become
 brahmacārī
 at
 the
 guru's
 āśrama,
 where
 these
 things
 are systematically
 taught
 to
 boys,
 be
 they
 king's
 sons
 or
 sons
 of
 ordinary citizens.
 The
 training
 was
 compulsory
 not
 only
 to
 create
 good
 citizens
 of the
 state,
 but
 also
 to
 prepare
 the
 boy's
 future
 life
 for
 spiritual
 realization. The
 irresponsible
 life
 of
 sense
 enjoyment
 was
 unknown
 to
 the
 children
 of the
 followers
 of
 the
 varṇāśrama
 system.
 The
 boy
 was
 even
 injected
 with spiritual
 acumen
 before
 being
 placed
 by
 the
 father
 in
 the
 womb
 of
 the mother.
 Both
 the
 father
 and
 the
 mother
 were
 responsible
 for
 the
 boy's success
in
being
liberated
from
the
material
bondage.
That
is
the
process
of successful
family
planning.
It
is
to
beget
children
for
complete
perfection. Without
being
self-controlled,
without
being
disciplined
and
without
being fully
obedient,
no
one
can
become
successful
in
following
the
instructions of
the
spiritual
master,
and
without
doing
so,
no
one
is
able
to
go
back
to Godhead. TEXT
25 ucchiṣṭa-lepān
anumodito
dvijaiḥ sakṛt
sma
bhuñje
tad-apāsta-kilbiṣaḥ evaṁ
pravṛttasya
viśuddha-cetasas tad-dharma
evātma-ruciḥ
prajāyate SYNONYMS ucchiṣṭa-lepān-the
 remnants
 of
 foodstuff;
 anumoditaḥ-being
 permitted; dvijaiḥ-by
 the
 Vedāntist
 brāhmaṇas;
 sakṛt-once
 upon
 a
 time;
 sma-in
 the past;
 bhuñje-took;
 tat-by
 that
 action;
 apāsta-eliminated;
 kilbiṣaḥ-all
 sins; evam-thus;
 pravṛttasya-being
 engaged;
 viśuddha-cetasaḥ-of
 one
 whose mind
 is
 purified;
 tat-that
 particular;
 dharmaḥ-nature;
 eva-certainly;
 ātmaruciḥ-transcendental
attraction;
prajāyate-was
manifested.

Once
only,
by
their
permission,
I
took
the
remnants
of
their
food, and
by
so
doing
all
my
sins
were
at
once
eradicated.
Thus
being engaged,
I
became
purified
in
heart,
and
at
that
time
the
very
nature
of the
transcendentalist
became
attractive
to
me.

Pure
 devotion
 is
 as
 much
 infectious,
 in
 a
 good
 sense,
 as
 infectious diseases.
A
pure
devotee
is
cleared
from
all
kinds
of
sins.
The
Personality of
 Godhead
 is
 the
 purest
 entity,
 and
 unless
 one
 is
 equally
 pure
 from
 the infection
 of
 material
 qualities,
 one
 cannot
 become
 a
 pure
 devotee
 of
 the Lord.
The
bhakti-vedāntas
as
above
mentioned
were
pure
devotees,
and
the boy
became
infected
with
their
qualities
of
purity
by
their
association
and by
eating
once
the
remnants
of
the
foodstuff
taken
by
them.
Such
remnants may
 be
 taken
 even
 without
 permission
 of
 the
 pure
 devotees.
 There
 are sometimes
 pseudo-devotees,
 and
 one
 should
 be
 very
 much
 cautious
 about them.
 There
 are
 many
 things
 which
 hinder
 one
 from
 entering
 devotional service.
 But
 by
 the
 association
 of
 pure
 devotees
 all
 these
 obstacles
 are removed.
 The
 neophyte
 devotee
 becomes
 practically
 enriched
 with
 the transcendental
qualities
of
the
pure
devotee,
which
means
attraction
for
the Personality
of
Godhead's
name,
fame,
quality,
pastimes,
etc.
Infection
of
the qualities
 of
 the
 pure
 devotee
 means
 to
 imbibe
 the
 taste
 of
 pure
 devotion always
in
the
transcendental
activities
of
the
Personality
of
Godhead.
This transcendental
taste
at
once
makes
all
material
things
distasteful.
Therefore a
 pure
 devotee
 is
 not
 at
 all
 attracted
 by
 material
 activities.
 After
 the elimination
 of
 all
 sins
 or
 obstacles
 on
 the
 path
 of
 devotional
 service,
 one can
become
attracted,
one
can
have
steadiness,
one
can
have
perfect
taste, one
can
have
transcendental
emotions,
and
at
last
one
can
be
situated
on
the plane
 of
 loving
 service
 of
 the
 Lord.
 All
 these
 stages
 develop
 by
 the association
of
pure
devotees,
and
that
is
the
purport
of
this
stanza. TEXT
26 tatrānvahaṁ
kṛṣṇa-kathāḥ
pragāyatām anugraheṇāśṛṇavaṁ
manoharāḥ tāḥ
śraddhayā
me
'nupadaṁ
viśṛṇvataḥ priyaśravasy
aṅga
mamābhavad
ruciḥ SYNONYMS tatra-thereupon;
 anu-every
 day;
 aham-I;
 kṛṣṇa-kathāḥ-narration
 of
 Lord Kṛṣṇa's
activities;
pragāyatām-describing;
anugraheṇa-by
causeless
mercy; aśṛṇavam-giving
 aural
 reception;
 manaḥ-harāḥ-attractive;
 tāḥ-those; śraddhayā-respectfully;
 me-unto
 me;
 anupadam-every
 step;
 viśṛṇvataḥ-

hearing
 attentively;
 priyaśravasi-of
 the
 Personality
 of
 Godhead;
 aṅga-O Vyāsadeva;
mama-mine;
abhavat-it
so
became;
ruciḥ-taste.

O
Vyāsadeva,
in
that
association
and
by
the
mercy
of
those
great Vedāntists,
I
could
hear
them
describe
the
attractive
activities
of
Lord Kṛṣṇa
And
thus
listening
attentively,
my
taste
for
hearing
of
the Personality
of
Godhead
increased
at
every
step.

Lord
 Śrī
 Kṛṣṇa,
 the
 Absolute
 Personality
 of
 Godhead,
 is
 attractive
 not only
in
His
personal
features,
but
also
in
His
transcendental
activities.
It
is so
 because
 the
 Absolute
 is
 absolute
 by
 His
 name,
 fame,
 form,
 pastimes, entourage,
paraphernalia,
etc.
The
Lord
descends
on
this
material
world
out of
His
causeless
mercy
and
displays
His
various
transcendental
pastimes
as a
human
being
so
that
human
beings
attracted
towards
Him
become
able
to go
back
to
Godhead.
Men
are
naturally
apt
to
hear
histories
and
narrations of
 various
 personalities
 performing
 mundane
 activities,
 without
 knowing that
by
such
association
one
simply
wastes
valuable
time
and
also
becomes addicted
to
the
three
qualities
of
mundane
nature.
Instead
of
wasting
time, one
 can
 get
 spiritual
 success
 by
 turning
 his
 attention
 to
 the
 transcendental pastimes
of
the
Lord.
By
hearing
the
narration
of
the
pastimes
of
the
Lord, one
contacts
directly
the
Personality
of
Godhead,
and,
as
explained
before, by
hearing
about
the
Personality
of
Godhead,
from
within,
all
accumulated sins
of
the
mundane
creature
are
cleared.
Thus
being
cleared
of
all
sins,
the hearer
gradually
becomes
liberated
from
mundane
association
and
becomes attracted
to
the
features
of
the
Lord.
Nārada
Muni
has
just
explained
this
by his
personal
experience.
The
whole
idea
is
that
simply
by
hearing
about
the Lord's
pastimes
one
can
become
one
of
the
associates
of
the
Lord.
Nārada Muni
 has
 eternal
 life,
 unlimited
 knowledge
 and
 unfathomed
 bliss,
 and
 he can
travel
all
over
the
material
and
spiritual
worlds
without
restriction.
One can
attain
to
the
highest
perfection
of
life
simply
by
attentive
hearing
of
the transcendental
 pastimes
 of
 the
 Lord
 from
 the
 right
 sources,
 as
 Śrī
 Nārada heard
 them
 from
 the
 pure
 devotees
 (bhakti-vedāntas)
 in
 his
 previous
 life. This
 process
 of
 hearing
 in
 the
 association
 of
 the
 devotees
 is
 especially recommended
in
this
age
of
quarrel
(Kali).

TEXT
27 tasmiṁs
tadā
labdha-rucer
mahā-mate priyaśravasyaskhalitā
matir
mama yayāham
etat
sad-asat
sva-māyayā paśye
mayi
brahmaṇi
kalpitaṁ
pare SYNONYMS tasmin-it
 being
 so;
 tadā-at
 that
 time;
 labdha-achieved;
 ruceḥ-taste;
 mahāmate-O
 great
 sage;
 priyaśravasi-upon
 the
 Lord;
 askhalitā
 matiḥuninterrupted
attention;
mama-mine;
yayā-by
which;
aham-I;
etat-all
these; sat-asat-gross
 and
 subtle;
 sva-māyayā-one's
 own
 ignorance;
 paśye-see; mayi-in
 me;
 brahmaṇi-the
 Supreme;
 kalpitam-is
 accepted;
 pare-in
 the Transcendence.

O
great
sage,
as
soon
as
I
got
a
taste
for
the
Personality
of
Godhead, my
attention
to
hear
of
the
Lord
was
unflinching.
And
as
my
taste developed,
I
could
realize
that
it
was
only
in
my
ignorance
that
I
had accepted
gross
and
subtle
coverings,
for
both
the
Lord
and
I
are transcendental.

Ignorance
in
material
existence
is
compared
to
darkness,
and
in
all
Vedic literatures
 the
 Personality
 of
 Godhead
 is
 compared
 to
 the
 sun.
 Wherever there
 is
 light
 there
 cannot
 be
 darkness.
 Hearing
 of
 the
 Lord's
 pastimes
 is itself
transcendental
association
with
the
Lord
because
there
is
no
difference between
 the
 Lord
 and
 His
 transcendental
 pastimes.
 To
 become
 associated with
the
supreme
light
is
to
dissipate
all
ignorance.
By
ignorance
only,
the conditioned
soul
wrongly
thinks
that
both
he
and
the
Lord
are
products
of material
nature.
But
in
fact
the
Personality
of
Godhead
and
the
living
beings are
 transcendental,
 and
 they
 have
 nothing
 to
 do
 with
 the
 material
 nature. When
ignorance
is
removed
and
it
is
perfectly
realized
that
there
is
nothing existing
 without
 the
 Personality
 of
 Godhead,
 then
 nescience
 is
 removed. Since
 the
 gross
 and
 subtle
 bodies
 are
 emanations
 from
 the
 Personality
 of

Godhead,
the
knowledge
of
light
permits
one
to
engage
both
of
them
in
the service
of
the
Lord.
The
gross
body
should
be
engaged
in
acts
of
rendering service
 to
 the
 Lord
 (as
 in
 bringing
 water,
 cleansing
 the
 temple
 or
 making obeisances,
etc.).
The
path
of
arcanā,
or
worshiping
the
Lord
in
the
temple, involves
engaging
one's
gross
body
in
the
service
of
the
Lord.
Similarly,
the subtle
mind
should
be
engaged
in
hearing
the
transcendental
pastimes
of
the Lord,
 thinking
 about
 them,
 chanting
 His
 name,
 etc.
 All
 such
 activities
 are transcendental.
 None
 of
 the
 gross
 or
 subtle
 senses
 should
 otherwise
 be engaged.
 Such
 realization
 of
 transcendental
 activities
 is
 made
 possible
 by many,
 many
 years
 of
 apprenticeship
 in
 the
 devotional
 service,
 but
 simply attraction
 of
 love
 for
 the
 Personality
 of
 Godhead,
 as
 it
 was
 developed
 in Nārada
Muni,
by
hearing,
is
highly
effective. TEXT
28 itthaṁ
śarat-prāvṛṣikāv
ṛtū
harer viśṛṇvato
me
'nusavaṁ
yaśo
'malam saṅkīrtyamānaṁ
munibhir
mahātmabhir bhaktiḥ
pravṛttātma-rajas-tamopahā SYNONYMS ittham-thus;
 śarat-autumn;
 prāvṛṣikau-rainy
 season;
 ṛtū-two
 seasons; hareḥ-of
the
Lord;
viśṛṇvataḥ-continuously
hearing;
me-myself;
anusavamconstantly;
 yaśaḥ
 amalam-unadulterated
 glories;
 saṅkīrtyamānam-chanted by;
 munibhiḥ-the
 great
 sages;
 mahā-ātmabhiḥ-great
 souls;
 bhaktiḥdevotional
 service;
pravṛttā-began
 to
 flow;
ātma-living
 being;
 rajaḥ-mode of
passion;
tama-mode
of
ignorance;
upahā-vanishing.

Thus
during
two
seasons-the
rainy
season
and
autumn-I
had
the opportunity
to
hear
these
great-souled
sages
constantly
chant
the unadulterated
glories
of
the
Lord
Hari.
As
the
flow
of
my
devotional service
began,
the
coverings
of
the
modes
of
passion
and
ignorance vanished.

Transcendental
 loving
 service
 for
 the
 Supreme
 Lord
 is
 the
 natural inclination
 of
 every
 living
 being.
 The
 instinct
 is
 dormant
 in
 everyone,
 but due
to
the
association
of
material
nature
the
modes
of
passion
and
ignorance cover
this
from
time
immemorial.
If,
by
the
grace
of
the
Lord
and
the
greatsouled
 devotees
 of
 the
 Lord,
 a
 living
 being
 becomes
 fortunate
 enough
 to associate
with
the
unadulterated
devotees
of
the
Lord
and
gets
a
chance
to hear
the
unadulterated
glories
of
the
Lord,
certainly
the
flow
of
devotional service
 takes
 place
 like
 the
 flow
 of
 a
 river.
 As
 the
 river
 flows
 on
 till
 she reaches
the
sea,
similarly
pure
devotional
service
flows
by
the
association
of pure
 devotees
 till
 it
 reaches
 the
 ultimate
 goal,
 namely,
 transcendental
 love of
God.
Such
a
flow
of
devotional
service
cannot
stop.
On
the
contrary,
it increases
more
and
more
without
limitation.
The
flow
of
devotional
service is
so
potent
that
any
onlooker
also
becomes
liberated
from
the
influence
of the
modes
of
passion
and
ignorance.
These
two
qualities
of
nature
are
thus removed,
 and
 the
 living
 being
 is
 liberated,
 being
 situated
 in
 his
 original position. TEXT
29 tasyaivaṁ
me
'nuraktasya praśritasya
hatainasaḥ śraddadhānasya
bālasya dāntasyānucarasya
ca SYNONYMS tasya-his;
evam-thus;
me-mine;
anuraktasya-attached
to
them;
praśritasyaobediently;
 hata-freed
 from;
 enasaḥ-sins;
 śraddadhānasya-of
 the
 faithful; bālasya-of
the
boy;
dāntasya-subjugated;
anucarasya-strictly
following
the instructions;
ca-and.

I
was
very
much
attached
to
those
sages.
I
was
gentle
in
behavior, and
all
my
sins
were
eradicated
in
their
service.
In
my
heart
I
had strong
faith
in
them.
I
had
subjugated
the
senses,
and
I
was
strictly following
them
with
body
and
mind.

These
 are
 the
 necessary
 qualifications
 of
 a
 prospective
 candidate
 who can
 expect
 to
 be
 elevated
 to
 the
 position
 of
 a
 pure
 unadulterated
 devotee. Such
 a
 candidate
 must
 always
 seek
 the
 association
 of
 pure
 devotees.
 One should
 not
 be
 misled
 by
 a
 pseudo-devotee.
 He
 himself
 must
 be
 plain
 and gentle
to
receive
the
instructions
of
such
a
pure
devotee.
A
pure
devotee
is
a completely
surrendered
soul
unto
the
Personality
of
Godhead.
He
knows
the Personality
 of
 Godhead
 as
 the
 supreme
 proprietor
 and
 all
 others
 as
 His servitors.
And
by
the
association
of
pure
devotees
only,
one
can
get
rid
of all
 sins
 accumulated
 by
 mundane
 association.
 A
 neophyte
 devotee
 must faithfully
serve
the
pure
devotee,
and
he
should
be
very
much
obedient
and strictly
 follow
 the
 instructions.
 These
 are
 the
 signs
 of
 a
 devotee
 who
 is determined
to
achieve
success
even
in
the
existing
duration
of
life. TEXT
30 jñānaṁ
guhyatamaṁ
yat
tat sākṣād
bhagavatoditam anvavocan
gamiṣyantaḥ kṛpayā
dīna-vatsalāḥ SYNONYMS jñānam-knowledge;
 guhyatamam-most
 confidential;
 yat-what
 is;
 tat-that; sākṣāt-directly;
 bhagavatā
 uditam-propounded
 by
 the
 Lord
 Himself; anvavocan-gave
instruction;
gamiṣyantaḥ-while
departing
from;
kṛpayā-by causeless
 mercy;
 dīna-vatsalāḥ-those
 who
 are
 very
 kind
 to
 the
 poor
 and meek.

As
they
were
leaving,
those
bhakti-vedāntas,
who
are
very
kind
to poor-hearted
souls,
instructed
me
in
that
most
confidential
subject which
is
instructed
by
the
Personality
of
Godhead
Himself.

A
 pure
 Vedāntist,
 or
 a
 bhakti-vedānta,
 instructs
 followers
 exactly according
 to
 the
 instructions
 of
 the
 Lord
 Himself.
 The
 Personality
 of Godhead,
 both
 in
 the
 Bhagavad-gītā
 and
 in
 all
 other
 scriptures,
 has

definitely
 instructed
 men
 to
 follow
 the
 Lord
 only.
 The
 Lord
 is
 the
 creator, maintainer
and
annihilator
of
everything.
The
whole
manifested
creation
is existing
by
His
will,
and
by
His
will
when
the
whole
show
is
finished
He will
 remain
 in
 His
 eternal
 abode
 with
 all
 His
 paraphernalia.
 Before
 the creation
He
was
there
in
the
eternal
abode,
and
after
the
annihilation
He
will continue
 to
 remain.
 He
 is
 not,
 therefore,
 one
 of
 the
 created
 beings.
 He
 is transcendental.
 In
 the
 Bhagavad-gītā
 the
 Lord
 says
 that
 long,
 long
 before the
instruction
was
imparted
to
Arjuna,
the
same
was
instructed
to
the
sungod,
and
in
course
of
time,
the
same
instruction,
being
wrongly
handled
and being
 broken,
 was
 again
 instructed
 to
 Arjuna
 because
 he
 was
 His
 perfect devotee
and
friend.
Therefore,
the
instruction
of
the
Lord
can
be
understood by
the
devotees
only
and
no
one
else.
The
impersonalist,
who
has
no
idea
of the
 transcendental
 form
 of
 the
 Lord,
 cannot
 understand
 this
 most confidential
 message
 of
 the
 Lord.
 The
 expression
 "most
 confidential"
 is significant
 here
 because
 knowledge
 of
 devotional
 service
 is
 far,
 far
 above knowledge
of
impersonal
Brahman.
Jñānam
means
ordinary
knowledge
or any
branch
of
knowledge.
This
knowledge
develops
up
to
the
knowledge
of impersonal
Brahman.
Above
this,
when
it
is
partially
mixed
with
devotion, such
knowledge
develops
to
knowledge
of
Paramātmā,
or
the
all-pervading Godhead.
 This
 is
 more
 confidential.
 But
 when
 such
 knowledge
 is
 turned into
 pure
 devotional
 service
 and
 the
 confidential
 part
 of
 transcendental knowledge
 is
 attained,
 it
 is
 called
 the
 most
 confidential
 knowledge.
 This most
confidential
knowledge
was
imparted
by
the
Lord
to
Brahmā,
Arjuna, Uddhava,
etc. TEXT
31 yenaivāhaṁ
bhagavato vāsudevasya
vedhasaḥ māyānubhāvam
avidaṁ yena
gacchanti
tat-padam SYNONYMS yena-by
 which;
 eva-certainly;
 aham-I;
 bhagavataḥ-of
 the
 Personality
 of Godhead;
vāsudevasya-of
Lord
Śrī
Kṛṣṇa;
vedhasaḥ-of
the
supreme
creator; māyā-energy;
 anubhāvam-influence;
 avidam-easily
 understood;
 yena-by which;
gacchanti-they
go;
tat-padam-at
the
lotus
feet
of
the
Lord.

By
that
confidential
knowledge,
I
could
understand
clearly
the influence
of
the
energy
of
Lord
Śrī
Kṛṣṇa,
the
creator,
maintainer
and annihilator
of
everything.
By
knowing
that,
one
can
return
to
Him
and personally
meet
Him.

By
 devotional
 service
 or
 by
 the
 most
 confidential
 knowledge,
 one
 can understand
very
easily
how
the
different
energies
of
the
Lord
are
working. One
 part
 of
 energy
 is
 manifesting
 the
 material
 world;
 the
 other
 (superior) part
of
His
energy
is
manifesting
the
spiritual
world.
And
the
via
medium energy
is
manifesting
the
living
entities
who
are
serving
either
of
the
abovementioned
 energies.
 The
 living
 entities
 serving
 material
 energy
 are struggling
hard
for
existence
and
happiness,
which
is
presented
to
them
as illusion.
But
those
in
the
spiritual
energy
are
placed
under
the
direct
service of
 the
 Lord
 in
 eternal
 life,
 complete
 knowledge
 and
 perpetual
 bliss.
 The Lord
 desires,
 as
 He
 has
 directly
 said
 in
 the
 Bhagavad-gītā,
 that
 all conditioned
souls,
rotting
in
the
kingdom
of
material
energy,
come
back
to Him
by
giving
up
all
engagements
in
the
material
world.
This
is
the
most confidential
part
of
knowledge.
But
this
can
be
understood
only
by
the
pure devotees,
 and
 only
 such
 devotees
 enter
 the
 kingdom
 of
 God
 to
 see
 Him personally
 and
 serve
 Him
 personally.
 The
 concrete
 example
 is
 Nārada Himself,
who
attained
this
stage
of
eternal
knowledge
and
eternal
bliss.
And the
 ways
 and
 means
 are
 open
 to
 all,
 provided
 one
 agrees
 to
 follow
 in
 the footsteps
 of
 Śrī
 Nārada
 Muni.
 According
 to
 śruti,
 the
 Supreme
 Lord
 has unlimited
 energies
 (without
 effort
 by
 Him),
 and
 these
 are
 described
 under three
principal
headings,
as
above
mentioned. TEXT
32 etat
saṁsūcitaṁ
brahmaṁs tāpa-traya-cikitsitam yad
īśvare
bhagavati karma
brahmaṇi
bhāvitam SYNONYMS

etat-this
much;
saṁsūcitam-decided
by
the
learned;
brahman-O
brāhmaṇa Vyāsa;
 tāpa-traya-three
 kinds
 of
 miseries;
 cikitsitam-remedial
 measures; yat-what;
īśvare-the
 supreme
 controller;
bhagavati-unto
 the
 Personality
 of Godhead;
 karma-one's
 prescribed
 activities;
 brahmaṇi-unto
 the
 great; bhāvitam-dedicated.

O
Brāhmaṇa
Vyāsadeva,
it
is
decided
by
the
learned
that
the
best remedial
measure
for
removing
all
troubles
and
miseries
is
to
dedicate one's
activities
to
the
service
of
the
Supreme
Lord
Personality
of Godhead
[Śrī
Kṛṣṇa].

Śrī
 Nārada
 Muni
 personally
 experienced
 that
 the
 most
 feasible
 and practical
way
to
open
the
path
of
salvation
or
get
relief
from
all
miseries
of life
is
to
hear
submissively
the
transcendental
activities
of
the
Lord
from
the right
 and
 bona
 fide
 sources.
 This
 is
 the
 only
 remedial
 process.
 The
 entire material
existence
is
full
of
miseries.
Foolish
people
have
manufactured,
out of
 their
 tiny
 brains,
 many
 remedial
 measures
 for
 removing
 the
 threefold miseries
 pertaining
 to
 the
 body
 and
 mind,
 pertaining
 to
 the
 natural disturbances
 and
 in
 relation
 with
 other
 living
 beings.
 The
 whole
 world
 is struggling
very
hard
to
exist
out
of
these
miseries,
but
men
do
not
know
that without
 the
 sanction
 of
 the
 Lord
 no
 plan
 or
 no
 remedial
 measure
 can actually
 bring
 about
 the
 desired
 peace
 and
 tranquillity.
 The
 remedial measure
 to
 cure
 a
 patient
 by
 medical
 treatment
 is
 useless
 if
 it
 is
 not sanctioned
by
the
Lord.
To
cross
the
river
or
the
ocean
by
a
suitable
boat
is no
remedial
measure
if
it
is
not
sanctioned
by
the
Lord.
We
should
know
for certain
 that
 the
 Lord
 is
 the
 ultimate
 sanctioning
 officer,
 and
 we
 must therefore
 dedicate
 our
 attempts
 to
 the
 mercy
 of
 the
 Lord
 for
 ultimate success
or
to
get
rid
of
the
obstacles
on
the
path
of
success.
The
Lord
is
allpervading,
 all-powerful,
 omniscient
 and
 omnipresent.
 He
 is
 the
 ultimate sanctioning
agent
of
all
good
or
bad
effects.
We
should,
therefore,
learn
to dedicate
our
activities
unto
the
mercy
of
the
Lord
and
accept
Him
either
as impersonal
 Brahman,
 localized
 Paramātmā
 or
 the
 Supreme
 Personality
 of Godhead.
It
does
not
matter
what
one
is.
One
must
dedicate
everything
in the
 service
 of
 the
 Lord.
 If
 one
 is
 a
 learned
 scholar,
 scientist,
 philosopher, poet,
etc.,
then
he
should
employ
his
learning
to
establish
the
supremacy
of

the
Lord.
Try
to
study
the
energy
of
the
Lord
in
every
sphere
of
life.
Do
not decry
 Him
 and
 try
 to
 become
 like
 Him
 or
 take
 His
 position
 simply
 by fragmental
 accumulation
 of
 knowledge.
 If
 one
 is
 an
 administrator, statesman,
 warrior,
 politician,
 etc.,
 then
 one
 should
 try
 to
 establish
 the Lord's
 supremacy
 in
 statesmanship.
 Fight
 for
 the
 cause
 of
 the
 Lord
 as
 Śrī Arjuna
did.
In
the
beginning,
Śrī
Arjuna,
the
great
fighter,
declined
to
fight, but
when
he
was
convinced
by
the
Lord
that
the
fighting
was
necessary,
Śrī Arjuna
changed
his
decision
and
fought
for
His
cause.
Similarly,
if
one
is
a businessman,
 an
 industrialist,
 an
 agriculturist,
 etc.,
 then
 one
 should
 spend his
 hard-earned
 money
 for
 the
 cause
 of
 the
 Lord.
 Think
 always
 that
 the money
which
is
accumulated
is
the
wealth
of
the
Lord.
Wealth
is
considered to
 be
 the
 goddess
 of
 fortune
 (Lakṣmī),
 and
 the
 Lord
 is
 Nārāyaṇa,
 or
 the husband
of
Lakṣmī.
Try
to
engage
Lakṣmī
in
the
service
of
Lord
Nārāyaṇa and
 be
 happy.
 That
 is
 the
 way
 to
 realize
 the
 Lord
 in
 every
 sphere
 of
 life. The
 best
 thing
 is,
 after
 all,
 to
 get
 relief
 from
 all
 material
 activities
 and engage
 oneself
 completely
 in
 hearing
 the
 transcendental
 pastimes
 of
 the Lord.
But
in
case
of
the
absence
of
such
an
opportunity,
one
should
try
to engage
 in
 the
 service
 of
 the
 Lord
 everything
 for
 which
 one
 has
 specific attraction,
 and
 that
 is
 the
 way
 of
 peace
 and
 prosperity.
 The
 word saṁsūcitam
 in
 this
 stanza
 is
 also
 significant.
 One
 should
 not
 think
 for
 a moment
 that
 the
 realization
 of
 Nārada
 was
 childish
 imagination
 only.
 It
 is not
like
that.
It
is
so
realized
by
the
expert
and
erudite
scholars,
and
that
is the
real
import
of
the
word
saṁsūcitam. TEXT
33 āmayo
yaś
ca
bhūtānāṁ jāyate
yena
suvrata tad
eva
hy
āmayaṁ
dravyaṁ na
punāti
cikitsitam SYNONYMS āmayaḥ-diseases;
 yaḥ
 ca-whatever;
 bhūtānām-of
 the
 living
 being;
 jāyatebecome
 possible;
 yena-by
 the
 agency;
 suvrata-O
 good
 soul;
 tat-that;
evavery;
hi-certainly;
āmayam-disease;
dravyam-thing;
na-does
 it
 not;
punāticure;
cikitsitam-treated
with.

O
good
soul,
does
not
a
thing,
applied
therapeutically,
cure
a
disease which
was
caused
by
that
very
same
thing?

An
 expert
 physician
 treats
 his
 patient
 with
 a
 therapeutic
 diet.
 For example,
milk
preparations
sometimes
cause
disorder
of
the
bowels,
but
the very
 same
 milk
 converted
 into
 curd
 and
 mixed
 with
 some
 other
 remedial ingredients
 cures
 such
 disorders.
 Similarly,
 the
 threefold
 miseries
 of material
 existence
 cannot
 be
 mitigated
 simply
 by
 material
 activities.
 Such activities
have
to
be
spiritualized,
just
as
by
fire
iron
is
made
red-hot,
and thereby
 the
 action
 of
 fire
 begins.
 Similarly,
 the
 material
 conception
 of
 a thing
 is
 at
 once
 changed
 as
 soon
 as
 it
 is
 put
 into
 the
 service
 of
 the
 Lord. That
is
the
secret
of
spiritual
success.
We
should
not
try
to
lord
it
over
the material
nature,
nor
should
we
reject
material
things.
The
best
way
to
make the
 best
 use
 of
 a
 bad
 bargain
 is
 to
 use
 everything
 in
 relation
 with
 the supreme
 spiritual
 being.
 Everything
 is
 an
 emanation
 from
 the
 supreme spirit,
and
by
His
inconceivable
power
He
can
convert
spirit
into
matter
and matter
 into
 spirit.
 Therefore
 a
 material
 thing
 (so-called)
 is
 at
 once
 turned into
a
spiritual
force
by
the
great
will
of
the
Lord.
The
necessary
condition for
such
a
change
is
to
employ
so-called
matter
in
the
service
of
the
spirit. That
 is
 the
 way
 to
 treat
 our
 material
 diseases
 and
 elevate
 ourselves
 to
 the spiritual
plane
where
there
is
no
misery,
no
lamentation
and
no
fear.
When everything
is
thus
employed
in
the
service
of
the
Lord,
we
can
experience that
there
is
nothing
except
the
Supreme
Brahman.
The
Vedic
mantra
 that "everything
is
Brahman"
is
thus
realized
by
us. TEXT
34 evaṁ
nṛṇāṁ
kriyā-yogāḥ sarve
saṁsṛti-hetavaḥ ta
evātma-vināśāya kalpante
kalpitāḥ
pare SYNONYMS

evam-thus;
 nṛṇām-of
 the
 human
 being;
 kriyā-yogāḥ-all
 activities;
 sarveeverything;
 saṁsṛti-material
 existence;
 hetavaḥ-causes;
 te-that;
 evacertainly;
 ātma-the
 tree
 of
 work;
 vināśāya-killing;
 kalpante-become competent;
kalpitāḥ-dedicated;
pare-unto
the
Transcendence.

Thus
when
all
a
man's
activities
are
dedicated
to
the
service
of
the Lord,
those
very
activities
which
caused
his
perpetual
bondage
become the
destroyer
of
the
tree
of
work.

Fruitive
 work
 which
 has
 perpetually
 engaged
 the
 living
 being
 is compared
 to
 the
 banyan
 tree
 in
 the
 Bhagavad-gītā,
 for
 it
 is
 certainly
 very deeply
 rooted.
 As
 long
 as
 the
 propensity
 for
 enjoying
 the
 fruit
 of
 work
 is there,
one
has
to
continue
the
transmigration
of
the
soul
from
one
body
or place
 to
 another,
 according
 to
 one's
 nature
 of
 work.
 The
 propensity
 for enjoyment
may
be
turned
into
the
desire
for
serving
the
mission
of
the
Lord, By
 doing
 so,
 one's
 activity
 is
 changed
 into
 karma-yoga,
 or
 the
 way
 by which
 one
 can
 attain
 spiritual
 perfection
 while
 engaging
 in
 the
 work
 for which
 he
 has
 a
 natural
 tendency.
 Here
 the
 word
 ātmā
 indicates
 the categories
of
all
fruitive
work.
The
conclusion
is
that
when
the
result
of
all fruitive
 and
 other
 work
 is
 dovetailed
 with
 the
 service
 of
 the
 Lord,
 it
 will cease
 to
 generate
 further
 karma
 and
 will
 gradually
 develop
 into transcendental
 devotional
 service,
 which
 will
 not
 only
 cut
 off
 completely the
root
of
the
banyan
tree
of
work
but
will
also
carry
the
performer
to
the lotus
feet
of
the
Lord. The
summary
is
that
one
has
to,
first
of
all,
seek
the
association
of
pure devotees
who
not
only
are
learned
in
the
Vedānta
but
are
self-realized
souls and
unalloyed
devotees
of
Lord
Śrī
Kṛṣṇa,
the
Personality
of
Godhead.
In that
 association,
 the
 neophyte
 devotees
 must
 render
 loving
 service physically
 and
 mentally
 without
 reservation.
 This
 service
 attitude
 will induce
the
great
souls
to
be
more
favorable
in
bestowing
their
mercy,
which injects
 the
 neophyte
 with
 all
 the
 transcendental
 qualities
 of
 the
 pure devotees.
 Gradually
 this
 is
 developed
 into
 a
 strong
 attachment
 to
 hearing the
transcendental
pastimes
of
the
Lord,
which
makes
him
able
to
catch
up the
constitutional
position
of
the
gross
and
subtle
bodies
and
beyond
them the
knowledge
of
pure
soul
and
his
eternal
relation
with
the
Supreme
Soul,

the
 Personality
 of
 Godhead.
 After
 the
 relation
 is
 ascertained
 by establishment
 of
 the
 eternal
 relation,
 pure
 devotional
 service
 to
 the
 Lord begins
 gradually
 developing
 into
 perfect
 knowledge
 of
 the
 Personality
 of Godhead
 beyond
 the
 purview
 of
 impersonal
 Brahman
 and
 localized Paramātmā.
By
such
puruṣottama-yoga,
as
it
is
stated
in
the
Bhagavad-gītā, one
 is
 made
 perfect
 even
 during
 the
 present
 corporeal
 existence,
 and
 one exhibits
all
the
good
qualities
of
the
Lord
to
the
highest
percentage.
Such
is the
gradual
development
by
association
of
pure
devotees. TEXT
35 yad
atra
kriyate
karma bhagavat-paritoṣaṇam jñānaṁ
yat
tad
adhīnaṁ
hi bhakti-yoga-samanvitam SYNONYMS yat-whatever;
atra-in
this
life
or
world;
kriyate-does
perform;
karma-work; bhagavat-unto
 the
 Personality
 of
 Godhead;
 paritoṣaṇam-satisfaction
 of; jñānam-knowledge;
 yat
 tat-what
 is
 so
 called;
 adhīnam-dependent;
 hicertainly;
bhakti-yoga-devotional;
samanvitam-dovetailed
with
bhakti-yoga.

Whatever
work
is
done
here
in
this
life
for
the
satisfaction
of
the mission
of
the
Lord
is
called
bhakti-yoga,
or
transcendental
loving service
to
the
Lord,
and
what
is
called
knowledge
becomes
a concomitant
factor.

The
 general
 and
 popular
 notion
 is
 that
 by
 discharging
 fruitive
 work
 in terms
 of
 the
 direction
 of
 the
 scriptures
 one
 becomes
 perfectly
 able
 to acquire
 transcendental
 knowledge
 for
 spiritual
 realization.
 Bhakti-yoga
 is considered
by
some
to
be
another
form
of
karma.
But
factually
bhakti-yoga is
 above
 both
 karma
 and
 jñāna.
 Bhakti-yoga
 is
 independent
 of
 jñāna
 or karma;
on
the
other
hand,
jñāna
and
karma
are
dependent
on
bhakti-yoga. This
kriyā-yoga
or
karma-yoga,
as
recommended
by
Śrī
Nārada
to
Vyāsa,
is

specifically
recommended
because
the
principle
is
to
satisfy
the
Lord.
The Lord
 does
 not
 want
 His
 sons,
 the
 living
 beings,
 to
 suffer
 the
 threefold miseries
of
life.
He
desires
that
all
of
them
come
to
Him
and
live
with
Him, but
 going
 back
 to
 Godhead
 means
 that
 one
 must
 purify
 himself
 from material
infections.
When
work
is
performed,
therefore,
to
satisfy
the
Lord, the
performer
becomes
gradually
purified
from
the
material
affection.
This purification
means
attainment
of
spiritual
knowledge.
Therefore
knowledge is
 dependent
 on
 karma,
 or
 work,
 done
 on
 behalf
 of
 the
 Lord.
 Other knowledge,
being
devoid
of
bhakti-yoga
or
satisfaction
of
the
Lord,
cannot lead
one
back
to
the
kingdom
of
God,
which
means
that
it
cannot
even
offer salvation,
as
already
explained
in
connection
with
the
stanza
naiṣkarmyam apy
acyuta-bhāva-varjitam
(Śrīmad-Bhāgavatam
1.5.12).
The
conclusion
is that
a
devotee
engaged
in
the
unalloyed
service
of
the
Lord,
specifically
in hearing
and
chanting
of
His
transcendental
glories,
becomes
simultaneously spiritually
enlightened
by
the
divine
grace,
as
confirmed
in
the
Bhagavadgītā. TEXT
36 kurvāṇā
yatra
karmāṇi bhagavac-chikṣayāsakṛt gṛṇanti
guṇa-nāmāni kṛṣṇasyānusmaranti
ca SYNONYMS kurvāṇāḥ-while
performing;
yatra-thereupon;
karmāṇi-duties;
bhagavat-the Personality
of
Godhead;
śikṣayā-by
the
will
of;
asakṛt-constantly;
gṛṇantitakes
 on;
 guṇa-qualities;
 nāmāni-names;
kṛṣṇasya-of
 Kṛṣṇa;
 anusmaranticonstantly
remembers;
ca-and.

While
performing
duties
according
to
the
order
of
Śrī
Kṛṣṇa,
the Supreme
Personality
of
Godhead,
one
constantly
remembers
Him,
His names
and
His
qualities.

An
expert
devotee
of
the
Lord
can
mold
his
life
in
such
a
way
that
while performing
 all
 kinds
 of
 duties
 either
 for
 this
 or
 the
 next
 life,
 he
 can constantly
remember
the
Lord's
name,
fame,
qualities,
etc.
The
order
of
the Lord
is
distinctly
there
in
the
Bhagavad-gītā:
one
should
work
only
for
the Lord
 in
 all
 spheres
 of
 life.
 In
 every
 sphere
 of
 life
 the
 Lord
 should
 be situated
as
the
proprietor.
According
to
the
Vedic
rites,
even
in
the
worship of
some
demigods
like
Indra,
Brahmā,
Sarasvatī
and
Gaṇeśa,
the
system
is that
 in
 all
 circumstances
 the
 representation
 of
 Viṣṇu
 must
 be
 there
 as yajñeśvara,
or
the
controlling
power
of
such
sacrifices.
It
is
recommended that
a
particular
demigod
be
worshiped
for
a
particular
purpose,
but
still
the presence
of
Viṣṇu
is
compulsory
in
order
to
make
the
function
proper. Apart
 from
 such
 Vedic
 duties,
 even
 in
 our
 ordinary
 dealings
 (for example,
in
our
household
affairs
or
in
our
business
or
profession)
we
must consider
that
the
result
of
all
activities
must
be
given
over
to
the
supreme enjoyer,
Lord
Kṛṣṇa.
In
the
Bhagavad-gītā
the
Lord
has
declared
Himself
to be
 the
 supreme
 enjoyer
 of
 everything,
 the
 supreme
 proprietor
 of
 every planet
and
the
supreme
friend
of
all
beings.
No
one
else
but
Lord
Śrī
Kṛṣṇa can
 claim
 to
 be
 the
 proprietor
 of
 everything
 within
 His
 creation.
 A
 pure devotee
 remembers
 this
 constantly,
 and
 in
 doing
 so
 he
 repeats
 the transcendental
name,
fame
and
qualities
of
the
Lord,
which
means
that
he
is constantly
 in
 touch
 with
 the
 Lord.
 The
 Lord
 is
 identical
 with
 His
 name, fame,
 etc.,
 and
 therefore
 to
 be
 associated
 with
 His
 name,
 fame,
 etc., constantly,
means
actually
to
associate
with
the
Lord. The
 major
 portion
 of
 our
 monetary
 income,
 not
 less
 than
 fifty
 percent, must
be
spent
to
carry
out
the
order
of
Lord
Kṛṣṇa.
Not
only
should
we
give the
profit
of
our
earning
to
this
cause,
but
we
must
also
arrange
to
preach this
cult
of
devotion
to
others
because
that
is
also
one
of
the
orders
of
the Lord.
 The
 Lord
 definitely
 says
 that
 no
 one
 is
 more
 dear
 to
 Him
 than
 one who
is
always
engaged
in
the
preaching
work
of
the
Lord's
name
and
fame all
over
the
world.
The
scientific
discoveries
of
the
material
world
can
also be
equally
engaged
in
carrying
out
His
order.
He
wants
the
message
of
the Bhagavad-gītā
to
be
preached
amongst
His
devotees.
It
may
not
be
so
done amongst
 those
 who
 have
 no
 credit
 of
 austerities,
 charity,
 education,
 etc. Therefore,
the
attempt
must
go
on
to
convert
unwilling
men
to
become
His devotees.
 Lord
 Caitanya
 has
 taught
 a
 very
 simple
 method
 in
 this connection.
 He
 has
 taught
 the
 lesson
 for
 preaching
 the
 transcendental message
through
singing,
dancing
and
refreshment.
As
such,
fifty
percent
of

our
income
may
be
spent
for
this
purpose.
In
this
fallen
age
of
quarrel
and dissension,
 if
 only
 the
 leading
 and
 wealthy
 persons
 of
 society
 agree
 to spend
fifty
percent
of
their
income
in
the
service
of
the
Lord,
as
it
is
taught by
Lord
Śrī
Caitanya
Mahāprabhu,
there
is
absolute
certainty
of
converting this
hell
of
pandemonium
to
the
transcendental
abode
of
the
Lord.
No
one will
 disagree
 to
 partake
 in
 a
 function
 where
 good
 singing,
 dancing
 and refreshment
 are
 administered.
 Everyone
 will
 attend
 such
 a
 function,
 and everyone
 is
 sure
 to
 feel
 individually
 the
 transcendental
 presence
 of
 the Lord.
This
alone
will
help
the
attendant
associate
with
the
Lord
and
thereby purify
 himself
 in
 spiritual
 realization.
 The
 only
 condition
 for
 successfully executing
such
spiritual
activities
is
that
they
must
be
conducted
under
the guidance
 of
 a
 pure
 devotee
 who
 is
 completely
 free
 from
 all
 mundane desires,
fruitive
activities
and
dry
speculations
about
the
nature
of
the
Lord. No
one
has
to
discover
the
nature
of
the
Lord.
It
is
already
spoken
by
the Lord
 Himself
 in
 the
 Bhagavad-gītā
 especially
 and
 in
 all
 other
 Vedic literatures
 generally.
 We
 have
 simply
 to
 accept
 them
 in
 toto
 and
 abide
 by the
orders
of
the
Lord.
That
will
guide
us
to
the
path
of
perfection.
One
can remain
in
his
own
position.
No
one
has
to
change
his
position,
especially
in this
age
of
variegated
difficulties.
The
only
condition
is
that
one
must
give up
the
habit
of
dry
speculation
aimed
at
becoming
one
with
the
Lord.
And after
 giving
 up
 such
 lofty
 puffed-up
 vanities,
 one
 may
 very
 submissively receive
 the
 orders
 of
 the
 Lord
 in
 the
 Bhagavad-gītā
 or
 Bhāgavatam
 from the
lips
of
a
bona
fide
devotee
whose
qualification
is
mentioned
above.
That will
make
everything
successful,
without
a
doubt. TEXT
37 oṁ
namo
bhagavate
tubhyaṁ vāsudevāya
dhīmahi pradyumnāyāniruddhāya namaḥ
saṅkarṣaṇāya
ca SYNONYMS oṁ-the
 sign
 of
 chanting
 the
 transcendental
 glory
 of
 the
 Lord;
 namaḥoffering
 obeisances
 unto
 the
 Lord;
 bhagavate-unto
 the
 Personality
 of Godhead;
 tubhyam-unto
 You;
 vāsudevāya-unto
 the
 Lord,
 the
 son
 of Vasudeva;
 dhīmahi-let
 us
 chant;
 pradyumnāya,
 aniruddhāya
 and

saṅkarṣaṇāya-all
 plenary
 expansions
 of
 Vāsudeva;
 namaḥ-respectful obeisances;
ca-and.

Let
us
all
chant
the
glories
of
Vāsudeva
along
with
His
plenary expansions
Pradyumna,
Aniruddha
and
Saṅkarṣaṇa.

According
 to
 Pañcarātra,
 Nārāyaṇa
 is
 the
 primeval
 cause
 of
 all expansions
 of
 Godhead.
 These
 are
 Vāsudeva,
 Saṅkarṣaṇa,
 Pradyumna
 and Aniruddha.
 Vāsudeva
 and
 Saṅkarṣaṇa
 are
 on
 the
 middle
 left
 and
 right, Pradyumna
 is
 on
 the
 right
 of
 Saṅkarṣaṇa,
 and
 Aniruddha
 is
 on
 the
 left
 of Vāsudeva,
 and
 thus
 the
 four
 Deities
 are
 situated.
 They
 are
 known
 as
 the four
aides-de-camp
of
Lord
Śrī
Kṛṣṇa. This
 is
 a
 Vedic
 hymn
 or
 mantra
 beginning
 with
 oṁkāra
 praṇava,
 and thus
 the
 mantra
 is
 established
 by
 the
 transcendental
 chanting
 process, namely,
oṁ
namo
dhīmahi,
etc. The
purport
is
that
any
transaction,
either
in
the
field
of
fruitive
work
or in
 empiric
 philosophy,
 which
 is
 not
 ultimately
 aimed
 at
 transcendental realization
 of
 the
 Supreme
 Lord,
 is
 considered
 to
 be
 useless.
 Nāradajī
 has therefore
 explained
 the
 nature
 of
 unalloyed
 devotional
 service
 by
 his personal
experience
in
the
development
of
intimacy
between
the
Lord
and the
 living
 entity
 by
 a
 gradual
 process
 of
 progressive
 devotional
 activities. Such
 a
 progressive
 march
 of
 transcendental
 devotion
 for
 the
 Lord culminates
in
the
attainment
of
loving
service
of
the
Lord,
which
is
called premā
in
different
transcendental
variegatedness
called
rasas
(tastes).
Such devotional
 service
 is
 also
 executed
 in
 mixed
 forms,
 namely
 mixed
 with fruitive
work
or
empiric
philosophical
speculations. Now
the
question
which
was
raised
by
the
great
ṛṣis
headed
by
Śaunaka regarding
 the
 confidential
 part
 of
 Sūta's
 achievement
 through
 the
 spiritual master
is
explained
herein
by
the
chanting
of
this
hymn
consisting
of
thirtythree
letters.
And
this
mantra
is
addressed
to
the
four
Deities,
or
the
Lord with
His
plenary
expansions.
The
central
figure
is
Lord
Śrī
Kṛṣṇa
because the
 plenary
 portions
 are
 His
 aides-de-camp.
 The
 most
 confidential
 part
 of the
instruction
is
that
one
should
always
chant
and
remember
the
glories
of the
 Lord
 Śrī
 Kṛṣṇa,
 the
 Supreme
 Personality
 of
 Godhead,
 along
 with
 His

different
 plenary
 portions
 expanded
 as
 Vāsudeva,
 Saṅkarṣaṇa,
 Pradyumna and
 Aniruddha.
 Those
 expansions
 are
 the
 original
 Deities
 for
 all
 other truths,
namely
either
viṣṇu-tattva
or
śakti-tattvas. TEXT
38 iti
mūrty-abhidhānena mantra-mūrtim
amūrtikam yajate
yajña-puruṣaṁ sa
samyag
darśanaḥ
pumān SYNONYMS iti-thus;
 mūrti-representation;
 abhidhānena-in
 sound;
 mantra-mūrtim-form representation
 of
 transcendental
 sound;
 amūrtikam-the
 Lord,
 who
 has
 no material
 form;
 yajate-worship;
 yajña-Viṣṇu;
 puruṣam-the
 Personality
 of Godhead;
 saḥ-he
 alone;
 samyak-perfectly;
 darśanaḥ-one
 who
 has
 seen; pumān-person.

Thus
he
is
the
actual
seer
who
worships,
in
the
form
of transcendental
sound
representation,
the
Supreme
Personality
of Godhead,
Viṣṇu,
who
has
no
material
form.

Our
present
senses
are
all
made
of
material
elements,
and
therefore
they are
 imperfect
 in
 realizing
 the
 transcendental
 form
 of
 Lord
 Viṣṇu.
 He
 is therefore
worshiped
by
sound
representation
via
the
transcendental
method of
 chanting.
 Anything
 which
 is
 beyond
 the
 scope
 of
 experience
 by
 our imperfect
senses
can
be
realized
fully
by
the
sound
representation.
A
person transmitting
sound
from
a
far
distant
place
can
be
factually
experienced.
If this
 is
 materially
 possible,
 why
 not
 spiritually?
 This
 experience
 is
 not
 a vague
 impersonal
 experience.
 It
 is
 actually
 an
 experience
 of
 the transcendental
 Personality
 of
 Godhead,
 who
 possesses
 the
 pure
 form
 of eternity,
bliss
and
knowledge. In
 the
 Amarakośa
 Sanskrit
 dictionary
 the
 word
 mūrti
 carries
 import
 in twofold
 meanings,
 namely,
 form
 and
 difficulty.
 Therefore
 amūrtikam
 is

explained
 by
 Ācārya
 Śrī
 Viśvanātha
 Cakravartī
 Ṭhākura
 as
 meaning "without
difficulty."
The
transcendental
form
of
eternal
bliss
and
knowledge can
be
experienced
by
our
original
spiritual
senses,
which
can
be
revived
by chanting
of
the
holy
mantras,
or
transcendental
sound
representations.
Such sound
 should
 be
 received
 from
 the
 transparent
 agency
 of
 the
 bona
 fide spiritual
master,
and
the
chanting
may
be
practiced
by
the
direction
of
the spiritual
master.
That
will
gradually
lead
us
nearer
to
the
Lord.
This
method of
 worship
 is
 recommended
 in
 the
 pāñcarātrika
 system,
 which
 is
 both recognized
 and
 authorized.
 The
 pāñcarātrika
 system
 has
 the
 most authorized
codes
for
transcendental
devotional
service.
Without
the
help
of such
 codes,
 one
 cannot
 approach
 the
 Lord,
 certainly
 not
 by
 dry philosophical
 speculation.
 The
 pāñcarātrika
 system
 is
 both
 practical
 and suitable
for
this
age
of
quarrel.
The
Pañcarātra
is
more
important
than
the Vedānta
for
this
modern
age. TEXT
39 imaṁ
sva-nigamaṁ
brahmann avetya
mad-anuṣṭhitam adān
me
jñānam
aiśvaryaṁ svasmin
bhāvaṁ
ca
keśavaḥ SYNONYMS imam-thus;
sva-nigamam-confidential
knowledge
of
the
Vedas
in
respect
to the
 Supreme
 Personality
 of
 Godhead;
 brahman-O
brāhmaṇa
 (Vyāsadeva); avetya-knowing
 it
 well;
 mat-by
 me;
 anuṣṭhitam-executed;
 adāt-bestowed upon
 me;
 me-me;
jñānam-transcendental
 knowledge;
 aiśvaryam-opulence; svasmin-personal;
 bhāvam-intimate
 affection
 and
 love;
 ca-and;
 keśavaḥLord
Kṛṣṇa.

O
brāhmaṇa,
thus
by
the
Supreme
Lord
Kṛṣṇa
I
was
endowed
first with
the
transcendental
knowledge
of
the
Lord
as
inculcated
in
the confidential
parts
of
the
Vedas,
then
with
the
spiritual
opulences,
and then
with
His
intimate
loving
service.

Communion
with
the
Lord
by
transmission
of
the
transcendental
sound is
 nondifferent
 from
 the
 whole
 spirit
 Lord
 Śrī
 Kṛṣṇa.
 It
 is
 a
 completely perfect
 method
 for
 approaching
 the
 Lord.
 By
 such
 pure
 contact
 with
 the Lord,
without
offense
of
material
conceptions
(numbering
ten),
the
devotee can
 rise
 above
 the
 material
 plane
 to
 understand
 the
 inner
 meaning
 of
 the Vedic
literatures,
including
the
Lord's
existence
in
the
transcendental
realm. The
 Lord
 reveals
 His
 identity
 gradually
 to
 one
 who
 has
 unflinching
 faith, both
 in
 the
 spiritual
 master
 and
 in
 the
 Lord.
 After
 this,
 the
 devotee
 is endowed
with
mystic
opulences,
which
are
eight
in
number.
And
above
all, the
 devotee
 is
 accepted
 in
 the
 confidential
 entourage
 of
 the
 Lord
 and
 is entrusted
 with
 specific
 service
 of
 the
 Lord
 through
 the
 agency
 of
 the spiritual
master.
A
pure
devotee
is
more
interested
in
serving
the
Lord
than in
showing
an
exhibition
of
the
mystic
powers
dormant
in
him.
Śrī
Nārada has
explained
all
these
from
his
personal
experience,
and
one
can
obtain
all the
facilities
which
Śrī
Nārada
obtained
by
perfecting
the
chanting
process of
 the
 sound
 representation
 of
 the
 Lord.
 There
 is
 no
 bar
 for
 chanting
 this transcendental
 sound
 by
 anyone,
 provided
 it
 is
 received
 through
 Nārada's representative,
 coming
 down
 by
 the
 chain
 of
 disciplic
 succession,
 or
 the paramparā
system. TEXT
40 tvam
apy
adabhra-śruta
viśrutaṁ
vibhoḥ samāpyate
yena
vidāṁ
bubhutsitam prākhyāhi
duḥkhair
muhur
arditātmanāṁ saṅkleśa-nirvāṇam
uśanti
nānyathā SYNONYMS tvam-your
 good
 soul;
 api-also;
 adabhra-vast;
 śruta-Vedic
 literatures; viśrutam-have
 heard
 also;
 vibhoḥ-of
 the
 Almighty;
 samāpyate-satisfied; yena-by
 which;
 vidām-of
 the
 learned;
 bubhutsitam-who
 always
 desire
 to learn
transcendental
knowledge;
prākhyāhi-describe;
duḥkhaiḥ-by
miseries; muhuḥ-always;
 ardita-ātmanām-suffering
 mass
 of
 people;
 saṅkleśasufferings;
 nirvāṇam-mitigation;
 uśanti
 na-do
 not
 get
 out
 of;
 anyathā-by other
means.

Please,
therefore,
describe
the
Almighty
Lord's
activities
which
you have
learned
by
your
vast
knowledge
of
the
Vedas,
for
that
will
satisfy the
hankerings
of
great
learned
men
and
at
the
same
time
mitigate
the miseries
of
the
masses
of
common
people
who
are
always
suffering from
material
pangs.
Indeed,
there
is
no
other
way
to
get
out
of
such miseries.

Śrī
 Nārada
 Muni
 from
 practical
 experience
 definitely
 asserts
 that
 the prime
solution
of
all
problems
of
material
work
is
to
broadcast
very
widely the
 transcendental
 glories
 of
 the
 Supreme
 Lord.
 There
 are
 four
 classes
 of good
men,
and
there
are
four
classes
of
bad
men
also.
The
four
classes
of good
 men
 acknowledge
 the
 authority
 of
 the
 Almighty
 God,
 and
 therefore such
good
men
(1)
when
they
are
in
difficulty,
(2)
when
they
are
in
need
of money,
 (3)
 when
 they
 are
 advanced
 in
 knowledge
 and
 (4)
 when
 they
 are inquisitive
to
know
more
and
more
about
God,
intuitively
take
shelter
of
the Lord.
As
such,
Nāradajī
advises
Vyāsadeva
to
broadcast
the
transcendental knowledge
 of
 God
 in
 terms
 of
 the
 vast
 Vedic
 knowledge
 which
 he
 had already
attained. As
far
as
the
bad
men
are
concerned,
they
are
also
four
in
number:
(1) those
who
are
simply
addicted
to
the
mode
of
progressive
fruitive
work
and thus
are
subjected
to
the
accompanying
miseries,
(2)
those
who
are
simply addicted
 to
 vicious
 work
 for
 sense
 satisfaction
 and
 so
 suffer
 the consequence,
 (3)
 those
 who
 are
 materially
 very
 much
 advanced
 in knowledge,
 but
 who
 suffer
 because
 they
 do
 not
 have
 the
 sense
 to acknowledge
the
authority
of
the
Almighty
Lord,
and
(4)
the
class
of
men who
are
known
as
atheists
and
who
therefore
purposely
hate
the
very
name of
God,
although
they
are
always
in
difficulty. Śrī
Nāradajī
advised
Vyāsadeva
to
describe
the
glories
of
the
Lord
just
to do
 good
 to
 all
 eight
 classes
 of
 men,
 both
 good
 and
 bad.
 ŚrīmadBhāgavatam
is
therefore
not
meant
for
any
particular
class
of
men
or
sect.
It is
 for
 the
 sincere
 soul
 who
 actually
 wants
 his
 own
 welfare
 and
 peace
 of mind. Thus
end
the
Bhaktivedanta
purports
of
the
First
Canto,
Fifth
Chapter,
of the
Śrīmad-Bhāgavatam,
entitled
"Nārada's
Instructions
on
Śrīmad-

Bhāgavatam
for
Vyāsadeva."

Chapter
Six Conversation
Between
Nārada
and
Vyāsadeva TEXT
1 sūta
uvāca evaṁ
niśamya
bhagavān devarṣer
janma
karma
ca bhūyaḥ
papraccha
taṁ
brahman vyāsaḥ
satyavatī-sutaḥ SYNONYMS sūtaḥ
uvāca-Sūta
said;
evam-thus;
niśamya-hearing;
bhagavān-the
powerful incarnation
 of
 God;
 devarṣeḥ-of
 the
 great
 sage
 among
 the
 gods;
 janmabirth;
 karma-work;
 ca-and;
 bhūyaḥ-again;
 papraccha-asked;
 tam-him; brahman-O
 brāhmaṇas;
 vyāsaḥ-Vyāsadeva;
 satyavatī-sutaḥ-the
 son
 of Satyavatī.

Sūta
said:
O
brāhmaṇas,
thus
hearing
all
about
Śrī
Nārada's
birth and
activities,
Vyāsadeva,
the
incarnation
of
God
and
son
of
Satyavatī, inquired
as
follows.

Vyāsadeva
 was
 further
 inquisitive
 to
 know
 about
 the
 perfection
 of Nāradajī,
 and
 therefore
 he
 wanted
 to
 know
 about
 him
 more
 and
 more.
 In this
chapter
Nāradajī
will
describe
how
he
was
able
to
have
a
brief
audience with
 the
 Lord
 while
 he
 was
 absorbed
 in
 the
 transcendental
 thought
 of separation
from
the
Lord
and
when
it
was
very
painful
for
him. TEXT
2 vyāsa
uvāca

bhikṣubhir
vipravasite vijñānādeṣṭṛbhis
tava vartamāno
vayasy
ādye tataḥ
kim
akarod
bhavān SYNONYMS vyāsaḥ
 uvāca-Śrī
 Vyāsadeva
 said;
 bhikṣubhiḥ-by
 the
 great
 mendicants; vipravasite-having
 departed
 for
 other
 places;
 vijñāna-scientific
 knowledge in
 transcendence;
 ādeṣṭṛbhiḥ-those
 who
 had
 instructed;
 tava-of
 your; vartamānaḥ-present;
 vayasi-of
 the
 duration
 of
 life;
 ādye-before
 the beginning
of;
tataḥ-after
that;
kim-what;
akarot-did;
bhavān-your
good
self.

Śrī
Vyāsadeva
said:
What
did
you
[Nārada]
do
after
the
departure of
the
great
sages
who
had
instructed
you
in
scientific
transcendental knowledge
before
the
beginning
of
your
present
birth?

Vyāsadeva
 himself
 was
 the
 disciple
 of
 Nāradajī,
 and
 therefore
 it
 was natural
 to
 be
 anxious
 to
 hear
 what
 Nārada
 did
 after
 initiation
 from
 the spiritual
 masters.
 He
 wanted
 to
 follow
 in
 Nārada's
 footsteps
 in
 order
 to attain
 to
 the
 same
 perfect
 stage
 of
 life.
 This
 desire
 to
 inquire
 from
 the spiritual
master
is
an
essential
factor
to
the
progressive
path.
This
process
is technically
known
as
sad-dharma-pṛcchā. TEXT
3 svāyambhuva
kayā
vṛttyā vartitaṁ
te
paraṁ
vayaḥ kathaṁ
cedam
udasrākṣīḥ kāle
prāpte
kalevaram SYNONYMS svāyambhuva-O
 son
 of
 Brahmā;
 kayā-under
 what
 condition;
 vṛttyāoccupation;
vartitam-was
 spent;
 te-you;
 param-after
 the
 initiation;
 vayaḥ-

duration
 of
 life;
 katham-how;
ca-and;
 idam-this;
 udasrākṣīḥ-did
 you
 quit; kāle-in
due
course;
prāpte-having
attained;
kalevaram-body.

O
son
of
Brahmā,
how
did
you
pass
your
life
after
initiation,
and how
did
you
attain
this
body,
having
quit
your
old
one
in
due
course?

Śrī
Nārada
Muni
in
his
previous
life
was
just
an
ordinary
maidservant's son,
so
how
he
became
so
perfectly
transformed
into
the
spiritual
body
of eternal
 life,
 bliss
 and
 knowledge
 is
 certainly
 important.
 Śrī
 Vyāsadeva desired
him
to
disclose
the
facts
for
everyone's
satisfaction. TEXT
4 prāk-kalpa-viṣayām
etāṁ smṛtiṁ
te
muni-sattama na
hy
eṣa
vyavadhāt
kāla eṣa
sarva-nirākṛtiḥ SYNONYMS prāk-prior;
 kalpa-the
 duration
 of
 Brahmā's
 day;
 viṣayām-subject
 matter; etām-all
 these;
 smṛtim-remembrance;
te-your;
 muni-sattama-O
 great
 sage; na-not;
hi-certainly;
eṣaḥ-all
 these;
vyavadhāt-made
 any
 difference;
kālaḥcourse
of
time;
eṣaḥ-all
these;
sarva-all;
nirākṛtiḥ-annihilation.

O
great
sage,
time
annihilates
everything
in
due
course,
so
how
is
it that
this
subject
matter,
which
happened
prior
to
this
day
of
Brahmā,
is still
fresh
in
your
memory,
undisturbed
by
time?

As
 spirit
 is
 not
 annihilated
 even
 after
 the
 annihilation
 of
 the
 material body,
 so
 also
 spiritual
 consciousness
 is
 not
 annihilated.
 Śrī
 Nārada developed
this
spiritual
consciousness
even
when
he
had
his
material
body in
 the
 previous
kalpa.
 Consciousness
 of
 the
 material
 body
 means
 spiritual

consciousness
 expressed
 through
 the
 medium
 of
 a
 material
 body.
 This consciousness
 is
 inferior,
 destructible
 and
 perverted.
 But superconsciousness
of
the
supramind
in
the
spiritual
plane
is
as
good
as
the spirit
soul
and
is
never
annihilated. TEXT
5 nārada
uvāca bhikṣubhir
vipravasite vijñānādeṣṭṛbhir
mama vartamāno
vayasy
ādye tata
etad
akāraṣam SYNONYMS nāradaḥ
uvāca-Śrī
Nārada
said;
bhikṣubhiḥ-by
the
great
sages;
vipravasitehaving
 departed
 for
 other
 places;
 vijñāna-scientific
 spiritual
 knowledge; ādeṣṭṛbhiḥ-those
who
imparted
unto
me;
mama-mine;
vartamānaḥ-present; vayasi
 ādye-before
 this
 life;
 tataḥ-thereafter;
 etat-this
 much;
 akāraṣamperformed.

Śrī
Nārada
said:
The
great
sages,
who
had
imparted
scientific knowledge
of
transcendence
to
me,
departed
for
other
places,
and
I
had to
pass
my
life
in
this
way.

In
 his
 previous
 life,
 when
 Nāradajī
 was
 impregnated
 with
 spiritual knowledge
by
the
grace
of
the
great
sages,
there
was
a
tangible
change
in his
 life,
 although
 he
 was
 only
 a
 boy
 of
 five
 years.
 That
 is
 an
 important symptom
 visible
 after
 initiation
 by
 the
 bona
 fide
 spiritual
 master.
 Actual association
 of
 devotees
 brings
 about
 a
 quick
 change
 in
 life
 for
 spiritual realization.
 How
 it
 so
 acted
 upon
 the
 previous
 life
 of
 Śrī
 Nārada
 Muni
 is described
by
and
by
in
this
chapter. TEXT
6

ekātmajā
me
jananī yoṣin
mūḍhā
ca
kiṅkarī mayy
ātmaje
'nanya-gatau cakre
snehānubandhanam SYNONYMS eka-ātmajā-having
 only
 one
 son;
 me-my;
 jananī-mother;
 yoṣit-woman
 by class;
mūḍhā-foolish;
ca-and;
kiṅkarī-maidservant;
mayi-unto
 me;
 ātmajebeing
 her
 offspring;
 ananya-gatau-one
 who
 has
 no
 alternative
 for protection;
cakre-did
it;
sneha-anubandhanam-tied
by
affectionate
bondage.

I
was
the
only
son
of
my
mother,
who
was
not
only
a
simple
woman but
a
maidservant
as
well.
Since
I
was
her
only
offspring,
she
had
no other
alternative
for
protection:
she
bound
me
with
the
tie
of
affection. TEXT
7 sāsvatantrā
na
kalpāsīd yoga-kṣemaṁ
mamecchatī īśasya
hi
vaśe
loko yoṣā
dārumayī
yathā SYNONYMS sā-she;
 asvatantrā-was
 dependent;
 na-not;
 kalpā-able;
 āsīt-was;
 yogakṣemam-maintenance;
 mama-my;
 icchatī-although
 desirous;
 īśasya-of providence;
 hi-for;
 vaśe-under
 the
 control
 of;
 lokaḥ-everyone;
 yoṣā-doll; dāru-mayī-made
of
wood;
yathā-as
much
as.

She
wanted
to
look
after
my
maintenance
properly,
but
because
she was
not
independent,
she
was
not
able
to
do
anything
for
me.
The world
is
under
the
full
control
of
the
Supreme
Lord;
therefore
everyone is
like
a
wooden
doll
in
the
hands
of
a
puppet
master. TEXT
8

ahaṁ
ca
tad-brahma-kule ūṣivāṁs
tad-upekṣayā dig-deśa-kālāvyutpanno bālakaḥ
pañca-hāyanaḥ SYNONYMS aham-I;
 ca-also;
 tat-that;
 brahma-kule-in
 the
 school
 of
 the
 brāhmaṇas; ūṣivān-lived;
tat-her;
upekṣayā-being
 dependent
 on;
 dik-deśa-direction
 and country;
 kāla-time;
 avyutpannaḥ-having
 no
 experience;
 bālakaḥ-a
 mere child;
pañca-five;
hāyanaḥ-years
old.

When
I
was
a
mere
child
of
five
years,
I
lived
in
a
brāhmaṇa
school. I
was
dependent
on
my
mother's
affection
and
had
no
experience
of different
lands. TEXT
9 ekadā
nirgatāṁ
gehād duhantīṁ
niśi
gāṁ
pathi sarpo
'daśat
padā
spṛṣṭaḥ kṛpaṇāṁ
kāla-coditaḥ SYNONYMS ekadā-once
 upon
 a
 time;
 nirgatām-having
 gone
 away;
 gehāt-from
 home; duhantīm-for
 milking;
 niśi-at
 night;
 gām-the
 cow;
 pathi-on
 the
 path; sarpaḥ-snake;
 adaśat-bitten;
 padā-on
 the
 leg;
 spṛṣṭaḥ-thus
 struck; kṛpaṇām-the
poor
woman;
kāla-coditaḥ-influenced
by
supreme
time.

Once
upon
a
time,
my
poor
mother,
when
going
out
one
night
to milk
a
cow,
was
bitten
on
the
leg
by
a
serpent,
influenced
by
supreme time.

That
is
the
way
of
dragging
a
sincere
soul
nearer
to
God.
The
poor
boy was
being
looked
after
only
by
his
affectionate
mother,
and
yet
the
mother was
 taken
 from
 the
 world
 by
 the
 supreme
 will
 in
 order
 to
 put
 him completely
at
the
mercy
of
the
Lord. TEXT
10 tadā
tad
aham
īśasya bhaktānāṁ
śam
abhīpsataḥ anugrahaṁ
manyamānaḥ prātiṣṭhaṁ
diśam
uttarām SYNONYMS tadā-at
 that
 time;
 tat-that;
 aham-I;
 īśasya-of
 the
 Lord;
 bhaktānām-of
 the devotees;
śam-mercy;
abhīpsataḥ-desiring;
anugraham-special
benediction; manyamānaḥ-thinking
 in
 that
 way;
 prātiṣṭham-departed;
diśam
 uttarām-in the
northern
direction.

I
took
this
as
the
special
mercy
of
the
Lord,
who
always
desires benediction
for
His
devotees,
and
so
thinking,
I
started
for
the
north.

Confidential
 devotees
 of
 the
 Lord
 see
 in
 every
 step
 a
 benedictory direction
of
the
Lord.
What
is
considered
to
be
an
odd
or
difficult
moment in
 the
 mundane
 sense
 is
 accepted
 as
 special
 mercy
 of
 the
 Lord.
 Mundane prosperity
 is
 a
 kind
 of
 material
 fever,
 and
 by
 the
 grace
 of
 the
 Lord
 the temperature
 of
 this
 material
 fever
 is
 gradually
 diminished,
 and
 spiritual health
is
obtained
step
by
step.
Mundane
people
misunderstand
it. TEXT
11 sphītāñ
janapadāṁs
tatra pura-grāma-vrajākarān kheṭa-kharvaṭa-vāṭīś
ca vanāny
upavanāni
ca

SYNONYMS sphītān-very
flourishing;
jana-padān-metropolises;
tatra-there;
pura-towns; grāma-villages;
 vraja-big
 farms;
 ākarān-mineral
 fields
 (mines);
 kheṭaagricultural
 lands;
kharvaṭa-valleys;
vāṭīḥ-flower
 gardens;
ca-and;
 vanāniforests;
upavanāni-nursery
gardens;
ca-and.

After
my
departure,
I
passed
through
many
flourishing metropolises,
towns,
villages,
animal
farms,
mines,
agricultural
lands, valleys,
flower
gardens,
nursery
gardens
and
natural
forests.

Man's
 activities
 in
 agriculture,
 mining,
 farming,
 industries,
 gardening, etc.,
were
all
on
the
same
scale
as
they
are
now,
even
previous
to
the
present creation,
 and
 the
 same
 activities
 will
 remain
 as
 they
 are,
 even
 in
 the
 next creation.
After
many
hundreds
of
millions
of
years,
one
creation
is
started by
the
law
of
nature,
and
the
history
of
the
universe
repeats
itself
practically in
 the
 same
 way.
 The
 mundane
 wranglers
 waste
 time
 with
 archaeological excavations
without
searching
into
the
vital
necessities
of
life.
After
getting an
impetus
in
spiritual
life,
Śrī
Nārada
Muni,
even
though
a
mere
child,
did not
waste
time
for
a
single
moment
with
economic
development,
although he
passed
towns
and
villages,
mines
and
industries.
He
continually
went
on to
progressive
spiritual
emancipation.
Śrīmad-Bhāgavatam
is
the
repetition of
history
which
happened
some
hundreds
of
millions
of
years
ago.
As
it
is said
herein,
only
the
most
important
factors
of
history
are
picked
up
to
be recorded
in
this
transcendental
literature. TEXT
12 citra-dhātu-vicitrādrīn ibha-bhagna-bhuja-drumān jalāśayāñ
chiva-jalān nalinīḥ
sura-sevitāḥ citra-svanaiḥ
patra-rathair vibhramad
bhramara-śriyaḥ

SYNONYMS citra-dhātu-valuable
 minerals
 like
 gold,
 silver
 and
 copper;
 vicitra-full
 of variegatedness;
adrīn-hills
and
mountains;
ibha-bhagna-broken
by
the
giant elephants;
 bhuja-branches;
 drumān-trees;
 jalāśayān
 śiva-health-giving; jalān-reservoirs
 of
 water;
nalinīḥ-lotus
 flowers;
 sura-sevitāḥ-aspired
 to
 by the
 denizens
 of
 heaven;
citra-svanaiḥ-pleasing
 to
 the
 heart;
patra-rathaiḥby
the
birds;
vibhramat-bewildering;
bhramara-śriyaḥ-decorated
by
drones.

I
passed
through
hills
and
mountains
full
of
reservoirs
of
various minerals
like
gold,
silver
and
copper,
and
through
tracts
of
land
with reservoirs
of
water
filled
with
beautiful
lotus
flowers,
fit
for
the denizens
of
heaven,
decorated
with
bewildered
bees
and
singing
birds. TEXT
13 nala-veṇu-śaras-tanbakuśa-kīcaka-gahvaram eka
evātiyāto
'ham adrākṣaṁ
vipinaṁ
mahat ghoraṁ
pratibhayākāraṁ vyālolūka-śivājiram SYNONYMS nala-pipes;
 veṇu-bamboo;
 śaraḥ-pens;
 tanba-full
 of;
 kuśa-sharp
 grass; kīcaka-weeds;
gahvaram-caves;
ekaḥ-alone;
eva-only;
 atiyātaḥ-difficult
 to go
 through;
 aham-I;
adrākṣam-visited;
vipinam-deep
 forests;
 mahat-great; ghoram-fearful;
 pratibhaya-ākāram-dangerously;
 vyāla-snakes;
 ulūkaowls;
śiva-jackals;
ajiram-playgrounds.

I
then
passed
alone
through
many
forests
of
rushes,
bamboo,
reeds, sharp
grass,
weeds
and
caves,
which
were
very
difficult
to
go
through alone.
I
visited
deep,
dark
and
dangerously
fearful
forests,
which
were the
play
yards
of
snakes,
owls
and
jackals.

It
 is
 the
 duty
 of
 a
 mendicant
 (parivrājakācārya)
 to
 experience
 all varieties
 of
 God's
 creation
 by
 traveling
 alone
 through
 all
 forests,
 hills, towns,
villages,
etc.,
to
gain
faith
in
God
and
strength
of
mind
as
well
as
to enlighten
 the
 inhabitants
 with
 the
 message
 of
 God.
 A
 sannyāsī
 is
 dutybound
to
take
all
these
risks
without
fear,
and
the
most
typical
sannyāsī
of the
present
age
is
Lord
Caitanya,
who
traveled
in
the
same
manner
through the
central
Indian
jungles,
enlightening
even
the
tigers,
bears,
snakes,
deer, elephants
 and
 many
 other
 jungle
 animals.
 In
 this
 age
 of
 Kali,
 sannyāsa
 is forbidden
 for
 ordinary
 men.
 One
 who
 changes
 his
 dress
 to
 make propaganda
is
a
different
man
from
the
original
ideal
sannyāsī.
One
should, however,
take
the
vow
to
stop
social
intercourse
completely
and
devote
life exclusively
 to
 the
 service
 of
 the
 Lord.
 The
 change
 of
 dress
 is
 only
 a formality.
Lord
Caitanya
did
not
accept
the
name
of
a
sannyāsī,
and
in
this age
of
Kali
the
so-called
sannyāsīs
should
not
change
their
former
names, following
in
the
footsteps
of
Lord
Caitanya.
In
this
age,
devotional
service of
 hearing
 and
 repeating
 the
 holy
 glories
 of
 the
 Lord
 is
 strongly recommended,
 and
 one
 who
 takes
 the
 vow
 of
 renunciation
 of
 family
 life need
 not
 imitate
 the
 parivrājakācārya
 like
 Nārada
 or
 Lord
 Caitanya,
 but may
sit
down
at
some
holy
place
and
devote
his
whole
time
and
energy
to hear
and
repeatedly
chant
the
holy
scriptures
left
by
the
great
ācāryas
 like the
six
Gosvāmīs
of
Vṛndāvana. TEXT
14 pariśrāntendriyātmāhaṁ tṛṭ-parīto
bubhukṣitaḥ snātvā
pītvā
hrade
nadyā upaspṛṣṭo
gata-śramaḥ SYNONYMS pariśrānta-being
tired;
indriya-bodily;
ātmā-mentally;
aham-I;
tṛṭ-parītaḥbeing
 thirsty;
 bubhukṣitaḥ-and
 hungry;
 snātvā-taking
 a
 bath;
 pītvā-and drinking
water
also;
hrade-in
the
lake;
nadyāḥ-of
a
river;
upaspṛṣṭaḥ-being in
contact
with;
gata-got
relief
from;
śramaḥ-tiredness.

Thus
traveling,
I
felt
tired,
both
bodily
and
mentally,
and
I
was
both thirsty
and
hungry.
So
I
took
a
bath
in
a
river
lake
and
also
drank water.
By
contacting
water,
I
got
relief
from
my
exhaustion.

A
 traveling
 mendicant
 can
 meet
 the
 needs
 of
 body,
 namely
 thirst
 and hunger,
 by
 the
 gifts
 of
 nature
 without
 being
 a
 beggar
 at
 the
 doors
 of
 the householders.
 The
 mendicant
 therefore
 does
 not
 go
 to
 the
 house
 of
 a householder
to
beg
but
to
enlighten
him
spiritually. TEXT
15 tasmin
nirmanuje
'raṇye pippalopastha
āśritaḥ ātmanātmānam
ātmasthaṁ yathā-śrutam
acintayam SYNONYMS tasmin-in
 that;
 nirmanuje-without
 human
 habitation;
 araṇye-in
 the
 forest; pippala-banyan
 tree;
 upasthe-sitting
 under
 it;
 āśritaḥ-taking
 shelter
 of; ātmanā-by
 intelligence;
 ātmānam-the
 Supersoul;
 ātma-stham-situated within
 myself;
 yathā-śrutam-as
 I
 had
 heard
 it
 from
 the
 liberated
 souls; acintayam-thought
over.

After
that,
under
the
shadow
of
a
banyan
tree
in
an
uninhabited forest
I
began
to
meditate
upon
the
Supersoul
situated
within,
using
my intelligence,
as
I
had
learned
from
liberated
souls.

One
should
not
meditate
according
to
one's
personal
whims.
One
should know
perfectly
well
from
the
authoritative
sources
of
scriptures
through
the transparent
 medium
 of
 a
 bona
 fide
 spiritual
 master
 and
 by
 proper
 use
 of one's
trained
intelligence
for
meditating
upon
the
Supersoul
dwelling
within every
 living
 being.
 This
 consciousness
 is
 firmly
 developed
 by
 a
 devotee

who
has
rendered
loving
service
unto
the
Lord
by
carrying
out
the
orders
of the
 spiritual
 master.
 Śrī
 Nāradajī
 contacted
 bona
 fide
 spiritual
 masters, served
 them
 sincerely
 and
 got
 enlightenment
 rightly.
 Thus
 he
 began
 to meditate. TEXT
16 dhyāyataś
caraṇāmbhojaṁ bhāva-nirjita-cetasā autkaṇṭhyāśru-kalākṣasya hṛdy
āsīn
me
śanair
hariḥ SYNONYMS dhyāyataḥ-thus
 meditating
 upon;
 caraṇa-ambhojam-the
 lotus
 feet
 of
 the localized
 Personality
 of
 Godhead;
 bhāva-nirjita-mind
 transformed
 in transcendental
 love
 for
 the
 Lord;
 cetasā-all
 mental
 activities
 (thinking, feeling
 and
 willing);
 autkaṇṭhya-eagerness;
 aśru-kala-tears
 rolled
 down; akṣasya-of
 the
 eyes;
 hṛdi-within
 my
 heart;
 āsīt-appeared;
 me-my;
 śanaiḥwithout
delay;
hariḥ-the
Personality
of
Godhead.

As
soon
as
I
began
to
meditate
upon
the
lotus
feet
of
the
Personality of
Godhead
with
my
mind
transformed
in
transcendental
love,
tears rolled
down
my
eyes,
and
without
delay
the
Personality
of
Godhead
Śrī Kṛṣṇa
appeared
on
the
lotus
of
my
heart.

The
word
bhāva
is
significant
here.
This
bhāva
stage
is
attained
after
one has
 transcendental
 affection
 for
 the
 Lord.
 The
 first
 initial
 stage
 is
 called śraddhā,
 or
 a
 liking
 for
 the
 Supreme
 Lord,
 and
 in
 order
 to
 increase
 that liking
one
has
to
associate
with
pure
devotees
of
the
Lord.
The
third
stage
is to
practice
the
prescribed
rules
and
regulations
of
devotional
service.
This will
 dissipate
 all
 sorts
 of
 misgivings
 and
 remove
 all
 personal
 deficiencies that
hamper
progress
in
devotional
service. When
 all
 misgivings
 and
 personal
 deficiencies
 are
 removed,
 there
 is
 a standard
 faith
 in
 transcendental
 matter,
 and
 the
 taste
 for
 it
 increases
 in

greater
 proportion.
 This
 stage
 leads
 to
 attraction,
 and
 after
 this
 there
 is bhāva,
or
the
prior
stage
of
unalloyed
love
for
God.
All
the
above
different stages
are
but
different
stages
of
development
of
transcendental
love.
Being so
 surcharged
 with
 transcendental
 love,
 there
 comes
 a
 strong
 feeling
 of separation
which
leads
to
eight
different
kinds
of
ecstasies.
Tears
from
the eyes
of
a
devotee
is
an
automatic
reaction,
and
because
Śrī
Nārada
Muni
in his
previous
birth
attained
that
stage
very
quickly
after
his
departure
from home,
 it
 was
 quite
 possible
 for
 him
 to
 perceive
 the
 actual
 presence
 of
 the Lord,
 which
 he
 tangibly
 experienced
 by
 his
 developed
 spiritual
 senses without
material
tinge. TEXT
17 premātibhara-nirbhinnapulakāṅgo
'tinirvṛtaḥ ānanda-samplave
līno nāpaśyam
ubhayaṁ
mune SYNONYMS premā-love;
 atibhara-excessive;
 nirbhinna-especially
 distinguished; pulaka-feelings
 of
 happiness;
 aṅgaḥ-different
 bodily
 parts;
 ati-nirvṛtaḥbeing
fully
overwhelmed;
ānanda-ecstasy;
samplave-in
the
ocean
of;
līnaḥabsorbed
 in;
 na-not;
 apaśyam-could
 see;
 ubhayam-both;
 mune-O Vyāsadeva.

O
Vyāsadeva,
at
that
time,
being
exceedingly
overpowered
by feelings
of
happiness,
every
part
of
my
body
became
separately enlivened.
Being
absorbed
in
an
ocean
of
ecstasy,
I
could
not
see
both myself
and
the
Lord.

Spiritual
 feelings
 of
 happiness
 and
 intense
 ecstasies
 have
 no
 mundane comparison.
 Therefore
 it
 is
 very
 difficult
 to
 give
 expression
 to
 such feelings.
 We
 can
 just
 have
 a
 glimpse
 of
 such
 ecstasy
 in
 the
 words
 of
 Śrī Nārada
Muni.
Each
and
every
part
of
the
body
or
senses
has
its
particular

function.
 After
 seeing
 the
 Lord,
 all
 the
 senses
 become
 fully
 awakened
 to render
 service
 unto
 the
 Lord
 because
 in
 the
 liberated
 state
 the
 senses
 are fully
efficient
in
serving
the
Lord.
As
such,
in
that
transcendental
ecstasy
it so
happened
that
the
senses
became
separately
enlivened
to
serve
the
Lord. This
 being
 so,
 Nārada
 Muni
 lost
 himself
 in
 seeing
 both
 himself
 and
 the Lord
simultaneously. TEXT
18 rūpaṁ
bhagavato
yat
tan manaḥ-kāntaṁ
śucāpaham apaśyan
sahasottasthe vaiklavyād
durmanā
iva SYNONYMS rūpam-form;
 bhagavataḥ-of
 the
 Personality
 of
 Godhead;
 yat-as
 it
 is;
 tatthat;
manaḥ-of
 the
 mind;
 kāntam-as
 it
 desires;
 śuca-apaham-vanishing
 all disparity;
apaśyan-without
seeing;
sahasā-all
of
a
sudden;
uttasthe-got
 up; vaiklavyāt-being
 perturbed;
 durmanāḥ-having
 lost
 the
 desirable;
 iva-as
 it were.

The
transcendental
form
of
the
Lord,
as
it
is,
satisfies
the
mind's desire
and
at
once
erases
all
mental
incongruities.
Upon
losing
that form,
I
suddenly
got
up,
being
perturbed,
as
is
usual
when
one
loses that
which
is
desirable.

That
 the
 Lord
 is
 not
 formless
 is
 experienced
 by
 Nārada
 Muni.
 But
 His form
is
completely
different
from
all
forms
of
our
material
experience.
For the
 whole
 duration
 of
 our
 life
 we
 go
 see
 different
 forms
 in
 the
 material world,
but
none
of
them
is
just
apt
to
satisfy
the
mind,
nor
can
any
one
of them
 vanish
 all
 perturbance
 of
 the
 mind.
 These
 are
 the
 special
 features
 of the
transcendental
form
of
the
Lord,
and
one
who
has
once
seen
that
form
is not
 satisfied
 with
 anything
 else;
 no
 form
 in
 the
 material
 world
 can
 any

longer
satisfy
the
seer.
That
the
Lord
is
formless
or
impersonal
means
that He
has
nothing
like
a
material
form
and
is
not
like
any
material
personality. As
 spiritual
 beings,
 having
 eternal
 relations
 with
 that
 transcendental form
 of
 the
 Lord,
 we
 are,
 life
 after
 life,
 searching
 after
 that
 form
 of
 the Lord,
and
we
are
not
satisfied
by
any
other
form
of
material
appeasement. Nārada
Muni
got
a
glimpse
of
this,
but
having
not
seen
it
again
he
became perturbed
and
stood
up
all
of
a
sudden
to
search
it
out.
What
we
desire
life after
life
was
obtained
by
Nārada
Muni,
and
losing
sight
of
Him
again
was certainly
a
great
shock
for
him. TEXT
19 didṛkṣus
tad
ahaṁ
bhūyaḥ praṇidhāya
mano
hṛdi vīkṣamāṇo
'pi
nāpaśyam avitṛpta
ivāturaḥ SYNONYMS didṛkṣuḥ-desiring
 to
 see;
 tat-that;
 aham-I;
 bhūyaḥ-again;
 praṇidhāyahaving
 concentrated
 the
 mind;
 manaḥ-mind;
 hṛdi-upon
 the
 heart; vīkṣamāṇaḥ-waiting
 to
 see;
 api-in
 spite
 of;
 na-never;
 apaśyam-saw
 Him; avitṛptaḥ-without
being
satisfied;
iva-like;
āturaḥ-aggrieved.

I
desired
to
see
again
that
transcendental
form
of
the
Lord,
but despite
my
attempts
to
concentrate
upon
the
heart
with
eagerness
to view
the
form
again,
I
could
not
see
Him
any
more,
and
thus dissatisfied,
I
was
very
much
aggrieved.

There
is
no
mechanical
process
to
see
the
form
of
the
Lord.
It
completely depends
on
the
causeless
mercy
of
the
Lord.
We
cannot
demand
the
Lord
to be
 present
 before
 our
 vision,
 just
 as
 we
 cannot
 demand
 the
 sun
 to
 rise whenever
we
like.
The
sun
rises
out
of
his
own
accord;
so
also
the
Lord
is pleased
to
be
present
out
of
His
causeless
mercy.
One
should
simply
await the
 opportune
 moment
 and
 go
 on
 discharging
 his
 prescribed
 duty
 in

devotional
service
of
the
Lord.
Nārada
Muni
thought
that
the
Lord
could
be seen
again
by
the
same
mechanical
process
which
was
successful
in
the
first attempt,
but
in
spite
of
his
utmost
endeavor
he
could
not
make
the
second attempt
 successful.
 The
 Lord
 is
 completely
 independent
 of
 all
 obligations. He
 can
 simply
 be
 bound
 up
 by
 the
 tie
 of
 unalloyed
 devotion.
 Nor
 is
 He visible
 or
 perceivable
 by
 our
 material
 senses.
 When
 He
 pleases,
 being satisfied
 with
 the
 sincere
 attempt
 of
 devotional
 service
 depending completely
on
the
mercy
of
the
Lord,
then
He
may
be
seen
out
of
His
own accord. TEXT
20 evaṁ
yatantaṁ
vijane mām
āhāgocaro
girām gambhīra-ślakṣṇayā
vācā śucaḥ
praśamayann
iva SYNONYMS evam-thus;
 yatantam-one
 who
 is
 engaged
 in
 attempting;
 vijane-in
 that lonely
 place;
 mām-unto
 me;
 āha-said;
 agocaraḥ-beyond
 the
 range
 of physical
 sound;
 girām-utterances;
 gambhīra-grave;
 ślakṣṇayā-pleasing
 to hear;
vācā-words;
śucaḥ-grief;
praśamayan-mitigating;
iva-like.

Seeing
my
attempts
in
that
lonely
place,
the
Personality
of
Godhead, who
is
transcendental
to
all
mundane
description,
spoke
to
me
with gravity
and
pleasing
words,
just
to
mitigate
my
grief.

In
 the
 Vedas
 it
 is
 said
 that
 God
 is
 beyond
 the
 approach
 of
 mundane words
 and
 intelligence.
 And
 yet
 by
 His
 causeless
 mercy
 one
 can
 have suitable
 senses
 to
 hear
 Him
 or
 to
 speak
 to
 Him.
 This
 is
 the
 Lord's inconceivable
 energy.
 One
 upon
 whom
 His
 mercy
 is
 bestowed
 can
 hear Him.
 The
 Lord
 was
 much
 pleased
 with
 Nārada
 Muni,
 and
 therefore
 the necessary
strength
was
invested
in
him
so
that
he
could
hear
the
Lord.
It
is not,
however,
possible
for
others
to
perceive
directly
the
touch
of
the
Lord

during
 the
 probationary
 stage
 of
 regulative
 devotional
 service.
 It
 was
 a special
gift
for
Nārada.
When
he
heard
the
pleasing
words
of
the
Lord,
the feelings
of
separation
were
to
some
extent
mitigated.
A
devotee
in
love
with God
feels
always
the
pangs
of
separation
and
is
therefore
always
enwrapped in
transcendental
ecstasy. TEXT
21 hantāsmiñ
janmani
bhavān mā
māṁ
draṣṭum
ihārhati avipakva-kaṣāyāṇāṁ durdarśo
'haṁ
kuyoginām SYNONYMS hanta-O
Nārada;
asmin-this;
janmani-duration
of
life;
bhavān-yourself;
mānot;
 mām-Me;
 draṣṭum-to
 see;
 iha-here;
 arhati-deserve;
 avipakvaimmature;
kaṣāyāṇām-material
dirt;
durdarśaḥ-difficult
to
be
seen;
aham-I; kuyoginām-incomplete
in
service.

O
Nārada
[the
Lord
spoke],
I
regret
that
during
this
lifetime
you
will not
be
able
to
see
Me
anymore.
Those
who
are
incomplete
in
service and
who
are
not
completely
free
from
all
material
taints
can
hardly
see Me.

The
 Personality
 of
 Godhead
 is
 described
 in
 the
 Bhagavad-gītā
 as
 the most
pure,
the
Supreme
and
the
Absolute
Truth.
There
is
no
trace
of
a
tinge of
 materiality
 in
 His
 person,
 and
 thus
 one
 who
 has
 the
 slightest
 tinge
 of material
 affection
 cannot
 approach
 Him.
 The
 beginning
 of
 devotional service
starts
from
the
point
when
one
is
freed
from
at
least
two
forms
of material
 modes,
 namely
 the
 mode
 of
 passion
 and
 the
 mode
 of
 ignorance. The
 result
 is
 exhibited
 by
 the
 signs
 of
 being
 freed
 from
 kāma
 (lust)
 and lobha
(covetousness).
That
is
to
say,
one
must
be
freed
from
the
desires
for sense
satisfaction
and
avarice
for
sense
gratification.
The
balanced
mode
of nature
is
goodness.
And
to
be
completely
freed
from
all
material
tinges
is
to

become
 free
 from
 the
 mode
 of
 goodness
 also.
 To
 search
 the
 audience
 of God
in
a
lonely
forest
is
considered
to
be
in
the
mode
of
goodness.
One
can go
 out
 into
 the
 forest
 to
 attain
 spiritual
 perfection,
 but
 that
 does
 not
 mean that
 one
 can
 see
 the
 Lord
 personally
 there.
 One
 must
 be
 completely
 freed from
all
material
attachment
and
be
situated
on
the
plane
of
transcendence, which
alone
will
help
the
devotee
get
in
personal
touch
with
the
Personality of
 Godhead.
 The
 best
 method
 is
 that
 one
 should
 live
 at
 a
 place
 where
 the transcendental
form
of
the
Lord
is
worshiped.
The
temple
of
the
Lord
is
a transcendental
 place,
 whereas
 the
 forest
 is
 a
 materially
 good
 habitation.
 A neophyte
devotee
is
always
recommended
to
worship
the
Deity
of
the
Lord (arcanā)
 rather
 than
 go
 into
 the
 forest
 to
 search
 out
 the
 Lord.
 Devotional service
begins
from
the
process
of
arcanā,
which
is
better
than
going
out
in the
 forest.
 In
 his
 present
 life,
 which
 is
 completely
 freed
 from
 all
 material hankerings,
 Śrī
 Nārada
 Muni
 does
 not
 go
 into
 the
 forest,
 although
 he
 can turn
every
place
into
Vaikuṇṭha
by
his
presence
only.
He
travels
from
one planet
to
another
to
convert
men,
gods,
Kinnaras,
Gandharvas,
ṛṣis,
 munis and
 all
 others
 to
 become
 devotees
 of
 the
 Lord.
 By
 his
 activities
 he
 has engaged
 many
 devotees
 like
 Prahlāda
 Mahārāja,
 Dhruva
 Mahārāja
 and many
others
in
the
transcendental
service
of
the
Lord.
A
pure
devotee
of
the Lord,
 therefore,
 follows
 in
 the
 footsteps
 of
 the
 great
 devotees
 like
 Nārada and
 Prahlāda
 and
 engages
 his
 whole
 time
 in
 glorifying
 the
 Lord
 by
 the process
 of
 kīrtana.
 Such
 a
 preaching
 process
 is
 transcendental
 to
 all material
qualities. TEXT
22 sakṛd
yad
darśitaṁ
rūpam etat
kāmāya
te
'nagha mat-kāmaḥ
śanakaiḥ
sādhu sarvān
muñcati
hṛc-chayān SYNONYMS sakṛt-once
 only;
 yat-that;
 darśitam-shown;
 rūpam-form;
 etat-this
 is; kāmāya-for
hankerings;
te-your;
anagha-O
virtuous
one;
mat-Mine;
kāmaḥdesire;
 śanakaiḥ-by
 increasing;
 sādhuḥ-devotee;
 sarvān-all;
 muñcati-gives away;
hṛt-śayān-material
desires.

O
virtuous
one,
you
have
only
once
seen
My
person,
and
this
is
just to
increase
your
desire
for
Me,
because
the
more
you
hanker
for
Me, the
more
you
will
be
freed
from
all
material
desires.

A
 living
 being
 cannot
 be
 vacant
 of
 desires.
 He
 is
 not
 a
 dead
 stone.
 He must
 be
 working,
 thinking,
 feeling
 and
 willing.
 But
 when
 he
 thinks,
 feels and
wills
materially,
he
becomes
entangled,
and
conversely
when
he
thinks, feels
and
wills
for
the
service
of
the
Lord,
he
becomes
gradually
freed
from all
entanglement.
The
more
a
person
is
engaged
in
the
transcendental
loving service
 of
 the
 Lord,
 the
 more
 he
 acquires
 a
 hankering
 for
 it.
 That
 is
 the transcendental
 nature
 of
 godly
 service.
 Material
 service
 has
 satiation, whereas
spiritual
service
of
the
Lord
has
neither
satiation
nor
end.
One
can go
on
increasing
his
hankerings
for
the
loving
transcendental
service
of
the Lord,
 and
 yet
 he
 will
 not
 find
 satiation
 or
 end.
 By
 intense
 service
 of
 the Lord,
 one
 can
 experience
 the
 presence
 of
 the
 Lord
 transcendentally. Therefore
seeing
the
Lord
means
being
engaged
in
His
service
because
His service
and
His
person
are
identical.
The
sincere
devotee
should
go
on
with sincere
service
of
the
Lord.
The
Lord
will
give
proper
direction
as
to
how and
 where
 it
 has
 to
 be
 done.
 There
 was
 no
 material
 desire
 in
 Nārada,
 and yet
just
to
increase
his
intense
desire
for
the
Lord,
he
was
so
advised. TEXT
23 sat-sevayādīrghayāpi jātā
mayi
dṛḍhā
matiḥ hitvāvadyam
imaṁ
lokaṁ gantā
maj-janatām
asi SYNONYMS sat-sevayā-by
service
of
the
Absolute
Truth;
adīrghayā-for
some
days;
apieven;
 jātā-having
 attained;
 mayi-unto
 Me;
 dṛḍhā-firm;
 matiḥ-intelligence; hitvā-having
 given
 up;
 avadyam-deplorable;
 imam-this;
 lokam-material worlds;
gantā-going
to;
mat-janatām-My
associates;
asi-become.

By
service
of
the
Absolute
Truth,
even
for
a
few
days,
a
devotee attains
firm
and
fixed
intelligence
in
Me.
Consequently
he
goes
on
to become
My
associate
in
the
transcendental
world
after
giving
up
the present
deplorable
material
worlds.

Serving
 the
 Absolute
 Truth
 means
 rendering
 service
 unto
 the
 Absolute Personality
of
Godhead
under
the
direction
of
the
bona
fide
spiritual
master, who
 is
 a
 transparent
 via
 medium
 between
 the
 Lord
 and
 the
 neophyte devotee.
 The
 neophyte
 devotee
 has
 no
 ability
 to
 approach
 the
 Absolute Personality
 of
 Godhead
 by
 the
 strength
 of
 his
 present
 imperfect
 material senses,
and
therefore
under
the
direction
of
the
spiritual
master
he
is
trained in
transcendental
service
of
the
Lord.
And
by
such
training,
even
for
some days,
the
neophyte
devotee
gets
intelligence
in
such
transcendental
service, which
 leads
 him
 ultimately
 to
 get
 free
 from
 perpetual
 inhabitation
 in
 the material
worlds
and
to
be
promoted
to
the
transcendental
world
to
become one
of
the
liberated
associates
of
the
Lord
in
the
kingdom
of
God. TEXT
24 matir
mayi
nibaddheyaṁ na
vipadyeta
karhicit prajā-sarga-nirodhe
'pi smṛtiś
ca
mad-anugrahāt SYNONYMS matiḥ-intelligence;
mayi-devoted
 to
 Me;
nibaddhā-engaged;
iyam-this;
nanever;
vipadyeta-separate;
karhicit-at
any
time;
prajā-living
 beings;
sargaat
 the
 time
 of
 creation;
 nirodhe-also
 at
 the
 time
 of
 annihilation;
 api-even; smṛtiḥ-remembrance;
ca-and;
mat-Mine;
anugrahāt-by
the
mercy
of.

Intelligence
engaged
in
My
devotion
cannot
be
thwarted
at
any
time. Even
at
the
time
of
creation,
as
well
as
at
the
time
of
annihilation,
your remembrance
will
continue
by
My
mercy.

Devotional
service
rendered
to
the
Personality
of
Godhead
never
goes
in vain.
Since
the
Personality
of
Godhead
is
eternal,
intelligence
applied
in
His service
or
anything
done
in
His
relation
is
also
permanent.
In
the
Bhagavadgītā
it
is
said
that
such
transcendental
service
rendered
unto
the
Personality of
 Godhead
 accumulates
 birth
 after
 birth,
 and
 when
 the
 devotee
 is
 fully matured,
the
total
service
counted
together
makes
him
eligible
to
enter
into the
association
of
the
Personality
of
Godhead.
Such
accumulation
of
God's service
is
never
vanquished,
but
increases
till
fully
matured. TEXT
25 etāvad
uktvopararāma
tan
mahad bhūtaṁ
nabho-liṅgam
aliṅgam
īśvaram ahaṁ
ca
tasmai
mahatāṁ
mahīyase śīrṣṇāvanāmaṁ
vidadhe
'nukampitaḥ SYNONYMS etāvat-thus;
 uktvā-spoken;
 upararāma-stopped;
 tat-that;
 mahat-great; bhūtam-wonderful;
 nabhaḥ-liṅgam-personified
 by
 sound;
 aliṅgam-unseen by
 the
 eyes;
 īśvaram-the
 supreme
 authority;
 aham-I;
 ca-also;
 tasmai-unto Him;
mahatām-the
 great;
mahīyase-unto
 the
 glorified;
 śīrṣṇā-by
 the
 head; avanāmam-obeisances;
 vidadhe-executed;
 anukampitaḥ-being
 favored
 by Him.

Then
that
supreme
authority,
personified
by
sound
and
unseen
by eyes,
but
most
wonderful,
stopped
speaking.
Feeling
a
sense
of gratitude,
I
offered
my
obeisances
unto
Him,
bowing
my
head.

That
 the
 Personality
 of
 Godhead
 was
 not
 seen
 but
 only
 heard
 does
 not make
any
difference.
The
Personality
of
Godhead
produced
the
four
Vedas by
 His
 breathing,
 and
 He
 is
 seen
 and
 realized
 through
 the
 transcendental sound
 of
 the
 Vedas.
 Similarly,
 the
 Bhagavad-gītā
 is
 the
 sound representation
 of
 the
 Lord,
 and
 there
 is
 no
 difference
 in
 identity.
 The

conclusion
is
that
the
Lord
can
be
seen
and
heard
by
persistent
chanting
of the
transcendental
sound. TEXT
26 nāmāny
anantasya
hata-trapaḥ
paṭhan guhyāni
bhadrāṇi
kṛtāni
ca
smaran gāṁ
paryaṭaṁs
tuṣṭa-manā
gata-spṛhaḥ kālaṁ
pratīkṣan
vimado
vimatsaraḥ SYNONYMS nāmāni-the
holy
name,
fame,
etc.;
anantasya-of
the
unlimited;
hata-trapaḥbeing
freed
from
all
formalities
of
the
material
world;
paṭhan-by
recitation, repeated
 reading,
 etc.;
 guhyāni-mysterious;
 bhadrāṇi-all
 benedictory; kṛtāni-activities;
 ca-and;
 smaran-constantly
 remembering;
 gām-on
 the earth;
 paryaṭan-traveling
 all
 through;
 tuṣṭa-manāḥ-fully
 satisfied;
 gataspṛhaḥ-completely
 freed
 from
 all
 material
 desires;
 kālam-time;
 pratīkṣanawaiting;
vimadaḥ-without
being
proud;
vimatsaraḥ-without
being
envious.

Thus
I
began
chanting
the
holy
name
and
fame
of
the
Lord
by repeated
recitation,
ignoring
all
the
formalities
of
the
material
world. Such
chanting
and
remembering
of
the
transcendental
pastimes
of
the Lord
are
benedictory.
So
doing,
I
traveled
all
over
the
earth,
fully satisfied,
humble
and
unenvious.

The
life
of
a
sincere
devotee
of
the
Lord
is
thus
explained
in
a
nutshell by
 Nārada
 Muni
 by
 his
 personal
 example.
 Such
 a
 devotee,
 after
 his initiation
by
the
Lord
or
His
bona
fide
representative,
takes
very
seriously chanting
of
the
glories
of
the
Lord
and
traveling
all
over
the
world
so
that others
may
also
hear
the
glories
of
the
Lord.
Such
devotees
have
no
desire for
 material
 gain.
 They
 are
 conducted
 by
 one
 single
 desire:
 to
 go
 back
 to Godhead.
 This
 awaits
 them
 in
 due
 course
 on
 quitting
 the
 material
 body. Because
they
have
the
highest
aim
of
life,
going
back
to
Godhead,
they
are never
envious
of
anyone,
nor
are
they
proud
of
being
eligible
to
go
back
to

Godhead.
 Their
 only
 business
 is
 to
 chant
 and
 remember
 the
 holy
 name, fame
 and
 pastimes
 of
 the
 Lord
 and,
 according
 to
 personal
 capacity,
 to distribute
the
message
for
others'
welfare
without
motive
of
material
gain. TEXT
27 evaṁ
kṛṣṇa-mater
brahman nāsaktasyāmalātmanaḥ kālaḥ
prādurabhūt
kāle taḍit
saudāmanī
yathā SYNONYMS evam-thus;
 kṛṣṇa-mateḥ-one
 who
 is
 fully
 absorbed
 in
 thinking
 of
 Kṛṣṇa; brahman-O
 Vyāsadeva;
 na-not;
āsaktasya-of
 one
 who
 is
 attached;
 amalaātmanaḥ-of
one
who
is
completely
free
from
all
material
dirt;
kālaḥ-death; prādurabhūt-become
 visible;
 kāle-in
 the
 course
 of
 time;
 taḍit-lightning; saudāmanī-illuminating;
yathā-as
it
is.

And
so,
O
Brāhmaṇa
Vyāsadeva,
in
due
course
of
time
I,
who
was fully
absorbed
in
thinking
of
Kṛṣṇa
and
who
therefore
had
no attachments,
being
completely
freed
from
all
material
taints,
met
with death,
as
lightning
and
illumination
occur
simultaneously.

To
be
fully
absorbed
in
the
thought
of
Kṛṣṇa
means
clearance
of
material dirts
 or
 hankerings.
 As
 a
 very
 rich
 man
 has
 no
 hankerings
 for
 small
 petty things,
so
also
a
devotee
of
Lord
Kṛṣṇa,
who
is
guaranteed
to
pass
on
to
the kingdom
of
God,
where
life
is
eternal,
fully
cognizant
and
blissful,
naturally has
no
hankerings
for
petty
material
things,
which
are
like
dolls
or
shadows of
the
reality
and
are
without
permanent
value.
That
is
the
sign
of
spiritually enriched
 persons.
 And
 in
 due
 course
 of
 time,
 when
 a
 pure
 devotee
 is completely
 prepared,
 all
 of
 a
 sudden
 the
 change
 of
 body
 occurs
 which
 is commonly
called
death.
And
for
the
pure
devotee
such
a
change
takes
place exactly
 like
 lightning,
 and
 illumination
 follows
 simultaneously.
 That
 is
 to say
 a
 devotee
 simultaneously
 changes
 his
 material
 body
 and
 develops
 a

spiritual
body
by
the
will
of
the
Supreme.
Even
before
death,
a
pure
devotee has
no
material
affection,
due
to
his
body's
being
spiritualized
like
a
red-hot iron
in
contact
with
fire. TEXT
28 prayujyamāne
mayi
tāṁ śuddhāṁ
bhāgavatīṁ
tanum ārabdha-karma-nirvāṇo nyapatat
pāñca-bhautikaḥ SYNONYMS prayujyamāne-having
 been
 awarded;
 mayi-on
 me;
 tām-that;
 śuddhāmtranscendental;
 bhāgavatīm-fit
 for
 associating
 with
 the
 Personality
 of Godhead;
 tanum-body;
 ārabdha-acquired;
 karma-fruitive
 work;
 nirvāṇaḥprohibitive;
 nyapatat-quit;
 pāñca-bhautikaḥ-body
 made
 of
 five
 material elements.

Having
been
awarded
a
transcendental
body
befitting
an
associate
of the
Personality
of
Godhead,
I
quit
the
body
made
of
five
material elements,
and
thus
all
acquired
fruitive
results
of
work
[karma] stopped.

Informed
 by
 the
 Personality
 of
 Godhead
 that
 he
 would
 be
 awarded
 a transcendental
body
befitting
the
Lord's
association,
Nārada
got
his
spiritual body
 as
 soon
 as
 he
 quitted
 his
 material
 body.
 This
 transcendental
 body
 is free
 from
 material
 affinity
 and
 invested
 with
 three
 primary
 transcendental qualities,
namely
eternity,
freedom
from
material
modes,
and
freedom
from reactions
of
fruitive
activities.
The
material
body
is
always
afflicted
with
the lack
of
these
three
qualities.
A
devotee's
body
becomes
at
once
surcharged with
the
transcendental
qualities
as
soon
as
he
is
engaged
in
the
devotional service
of
the
Lord.
It
acts
like
the
magnetic
influence
of
a
touchstone
upon iron.
 The
 influence
 of
 transcendental
 devotional
 service
 is
 like
 that. Therefore
 change
 of
 the
 body
 means
 stoppage
 of
 the
 reaction
 of
 three

qualitative
modes
of
material
nature
upon
the
pure
devotee.
There
are
many instances
of
this
in
the
revealed
scriptures.
Dhruva
Mahārāja
and
Prahlāda Mahārāja
 and
 many
 other
 devotees
 were
 able
 to
 see
 the
 Personality
 of Godhead
 face
 to
 face
 apparently
 in
 the
 same
 body.
 This
 means
 that
 the quality
of
a
devotee's
body
changes
from
material
to
transcendence.
That
is the
opinion
of
the
authorized
Gosvāmīs
via
the
authentic
scriptures.
In
the Brahma-saṁhitā
 it
 is
 said
 that
 beginning
 from
 the
 indra-gopa
 germ
 up
 to the
great
Indra,
King
of
heaven,
all
living
beings
are
subjected
to
the
law
of karma
 and
 are
 bound
 to
 suffer
 and
 enjoy
 the
 fruitive
 results
 of
 their
 own work.
 Only
 the
 devotee
 is
 exempt
 from
 such
 reactions,
 by
 the
 causeless mercy
of
the
supreme
authority,
the
Personality
of
Godhead. TEXT
29 kalpānta
idam
ādāya śayāne
'mbhasy
udanvataḥ śiśayiṣor
anuprāṇaṁ viviśe
'ntar
ahaṁ
vibhoḥ SYNONYMS kalpa-ante-at
 the
 end
 of
 Brahmā's
 day;
 idam-this;
 ādāya-taking
 together; śayāne-having
 gone
 to
 lie
 down;
ambhasi-in
 the
 causal
 water;
 udanvataḥdevastation;
 śiśayiṣoḥ-lying
 of
 the
 Personality
 of
 Godhead
 (Nārāyaṇa); anuprāṇam-breathing;
viviśe-entered
into;
antaḥ-within;
aham-I;
vibhoḥ-of Lord
Brahmā.

At
the
end
of
the
millennium,
when
the
Personality
of
Godhead
Lord Nārāyaṇa
lay
down
within
the
water
of
devastation,
Brahmā
began
to enter
into
Him
along
with
all
creative
elements,
and
I
also
entered through
His
breathing.

Nārada
is
known
as
the
son
of
Brahmā,
as
Lord
Kṛṣṇa
is
known
as
the son
 of
 Vasudeva.
 The
 Personality
 of
 Godhead
 and
 His
 liberated
 devotees like
Nārada
appear
in
the
material
world
by
the
same
process.
As
it
is
said

in
 the
 Bhagavad-gītā,
 the
 birth
 and
 activities
 of
 the
 Lord
 are
 all transcendental.
 Therefore,
 according
 to
 authorized
 opinion,
 the
 birth
 of Nārada
 as
 the
 son
 of
 Brahmā
 is
 also
 a
 transcendental
 pastime.
 His appearance
 and
 disappearance
 are
 practically
 on
 the
 same
 level
 as
 that
 of the
Lord.
The
Lord
and
His
devotees
are
therefore
simultaneously
one
and different
 as
 spiritual
 entities.
 They
 belong
 to
 the
 same
 category
 of transcendence. TEXT
30 sahasra-yuga-paryante utthāyedaṁ
sisṛkṣataḥ marīci-miśrā
ṛṣayaḥ prāṇebhyo
'haṁ
ca
jajñire SYNONYMS sahasra-one
 thousand;
 yuga-4,300,000
 years;
 paryante-at
 the
 end
 of
 the duration;
 utthāya-having
 expired;
 idam-this;
 sisṛkṣataḥ-desired
 to
 create again;
marīci-miśrāḥ-ṛṣis
 like
 Marīci;
 ṛṣayaḥ-all
 the
 ṛṣis;
 prāṇebhyaḥ-out of
His
senses;
aham-I;
ca-also;
jajñire-appeared.

After
4,300,000,000
solar
years,
when
Brahmā
awoke
to
create
again by
the
will
of
the
Lord,
all
the
ṛṣis
like
Marīci,
Aṅgirā,
Atri
and
so
on were
created
from
the
transcendental
body
of
the
Lord,
and
I
also appeared
along
with
them.

The
duration
of
a
day
in
the
life
of
Brahmā
is
4,320,000,000
solar
years. This
is
stated
also
in
the
Bhagavad-gītā.
So
for
this
period
Brahmājī
rests
in yoga-nidrā
within
the
body
of
the
Garbhodakaśāyī
Viṣṇu,
the
generator
of Brahmā.
 Thus
 after
 the
 sleeping
 period
 of
 Brahmā,
 when
 there
 is
 again creation
by
the
will
of
the
Lord
through
the
agency
of
Brahmā,
all
the
great ṛṣis
 again
 appear
 from
 different
 parts
 of
 the
 transcendental
 body,
 and Nārada
 also
 appears.
 This
 means
 that
 Nārada
 appears
 in
 the
 same transcendental
body,
just
as
a
man
awakes
from
sleep
in
the
same
body.
Śrī

Nārada
 is
 eternally
 free
 to
 move
 in
 all
 parts
 of
 the
 transcendental
 and material
 creations
 of
 the
 Almighty.
 He
 appears
 and
 disappears
 in
 his
 own transcendental
 body,
 which
 is
 without
 distinction
 of
 body
 and
 soul,
 unlike conditioned
beings. TEXT
31 antar
bahiś
ca
lokāṁs
trīn paryemy
askandita-vrataḥ anugrahān
mahā-viṣṇor avighāta-gatiḥ
kvacit SYNONYMS antaḥ-in
 the
 transcendental
 world;
 bahiḥ-in
 the
 material
 world;
 ca-and; lokān-planets;
 trīn-three
 (divisions);
 paryemi-travel;
 askandita-unbroken; vrataḥ-vow;
anugrahāt-by
the
causeless
mercy;
mahā-viṣṇoḥ-of
the
MahāViṣṇu
 (Kāraṇodakaśāyī
 Viṣṇu);
 avighāta-without
 restriction;
 gatiḥentrance;
kvacit-at
any
time.

Since
then,
by
the
grace
of
the
almighty
Viṣṇu,
I
travel
everywhere without
restriction
both
in
the
transcendental
world
and
in
the
three divisions
of
the
material
world.
This
is
because
I
am
fixed
in
unbroken devotional
service
of
the
Lord.

As
stated
in
the
Bhagavad-gītā,
there
are
three
divisions
of
the
material spheres,
 namely
 the
ūrdhva-loka
 (topmost
 planets),
 madhya-loka
 (midway planets)
 and
 adho-loka
 (downward
 planets).
 Beyond
 the
 ūrdhva-loka planets,
that
is
to
say
above
the
Brahmaloka,
are
the
material
coverings
of the
 universes,
 and
 above
 that
 is
 the
 spiritual
 sky,
 which
 is
 unlimited
 in expansion,
 containing
 unlimited
 self-illuminated
 Vaikuṇṭha
 planets inhabited
by
God
Himself
along
with
His
associates,
who
are
all
eternally liberated
 living
 entities.
 Śrī
 Nārada
 Muni
 could
 enter
 all
 these
 planets
 in both
 the
 material
 and
 spiritual
 spheres
 without
 restriction,
 as
 much
 as
 the almighty
Lord
is
free
to
move
personally
in
any
part
of
His
creation.
In
the

material
world
the
living
beings
are
influenced
by
the
three
material
modes of
nature,
namely
goodness,
passion
and
ignorance.
But
Śrī
Nārada
Muni
is transcendental
 to
 all
 these
 material
 modes,
 and
 thus
 he
 can
 travel everywhere
 unrestricted.
 He
 is
 a
 liberated
 spaceman.
 The
 causeless
 mercy of
Lord
Viṣṇu
is
unparalleled,
and
such
mercy
is
perceived
by
the
devotees only
by
the
grace
of
the
Lord.
Therefore,
the
devotees
never
fall
down,
but the
materialists,
i.e.,
the
fruitive
workers
and
the
speculative
philosophers, do
fall
down,
being
forced
by
their
respective
modes
of
nature.
The
ṛṣis,
as above
 mentioned,
 cannot
 enter
 into
 the
 transcendental
 world
 like
 Nārada. This
 fact
 is
 disclosed
 in
 the
 Narasiṁha
 Purāṇa.
 Ṛṣis
 like
 Marīci
 are authorities
 in
 fruitive
 work,
 and
 ṛṣis
 like
 Sanaka
 and
 Sanātana
 are authorities
in
philosophical
speculations.
But
Śrī
Nārada
Muni
is
the
prime authority
 for
 transcendental
 devotional
 service
 of
 the
 Lord.
 All
 the
 great authorities
 in
 the
 devotional
 service
 of
 the
 Lord
 follow
 in
 the
 footsteps
 of Nārada
Muni
in
the
order
of
the
Nārada-bhakti-sūtra,
and
therefore
all
the devotees
of
the
Lord
are
unhesitatingly
qualified
to
enter
into
the
kingdom of
God,
Vaikuṇṭha. TEXT
32 deva-dattām
imāṁ
vīṇāṁ svara-brahma-vibhūṣitām mūrcchayitvā
hari-kathāṁ gāyamānaś
carāmy
aham SYNONYMS deva-the
 Supreme
 Personality
 of
 Godhead
 (Śrī
 Kṛṣṇa);
 dattām-gifted
 by; imām-this;
 vīṇām-a
 musical
 stringed
 instrument;
 svara-singing
 meter; brahma-transcendental;
vibhūṣitām-decorated
with;
mūrcchayitvā-vibrating; hari-kathām-transcendental
 message;
 gāyamānaḥ-singing
 constantly; carāmi-do
move;
aham-I.

And
thus
I
travel,
constantly
singing
the
transcendental
message
of the
glories
of
the
Lord,
vibrating
this
instrument
called
a
vīṇā,
which
is

charged
with
transcendental
sound
and
which
was
given
to
me
by
Lord Kṛṣṇa.

The
 musical
 stringed
 instrument
 called
 the
 vīṇā,
 which
 was
 handed
 to Nārada
 by
 Lord
 Śrī
 Kṛṣṇa,
 is
 described
 in
 the
 Liṅga
 Purāṇa,
 and
 this
 is confirmed
 by
 Śrīla
 Jīva
 Gosvāmī.
 This
 transcendental
 instrument
 is identical
 with
 Lord
 Śrī
 Kṛṣṇa
 and
 Nārada
 because
 all
 of
 them
 are
 of
 the same
 transcendental
 category.
 Sound
 vibrated
 by
 the
 instrument
 cannot
 be material,
and
therefore
the
glories
and
pastimes
which
are
broadcast
by
the instrument
 of
 Nārada
 are
 also
 transcendental,
 without
 a
 tinge
 of
 material inebriety.
 The
 seven
 singing
 meters,
 namely
 Ṣa
 (Ṣaḍja),
 Ṛ
 (Ṛṣabha),
 Gā (Gāndhāra),
 Ma
 (Madhyama),
 Pa
 (Pañcama),
 Dha
 (Dhaivata)
 and
 Ni (Niṣāda),
 are
 also
 transcendental
 and
 specifically
 meant
 for
 transcendental songs.
As
a
pure
devotee
of
the
Lord,
Śrī
Nāradadeva
is
always
fulfilling
his obligation
to
the
Lord
for
His
gift
of
the
instrument,
and
thus
he
is
always engaged
 in
 singing
 His
 transcendental
 glories
 and
 is
 therefore
 infallible
 in his
exalted
position.
Following
in
the
footsteps
of
Śrīla
Nārada
Muni,
a
selfrealized
 soul
 in
 the
 material
 world
 should
 also
 properly
 use
 the
 sound meters,
namely
Ṣa,
Ṛ,
Gā,
Mā,
etc.,
in
the
service
of
the
Lord
by
constantly singing
the
glories
of
the
Lord,
as
confirmed
in
the
Bhagavad-gītā. TEXT
33 pragāyataḥ
sva-vīryāṇi tīrtha-pādaḥ
priya-śravāḥ āhūta
iva
me
śīghraṁ darśanaṁ
yāti
cetasi SYNONYMS pragāyataḥ-thus
singing;
sva-vīryāṇi-own
activities;
tīrtha-pādaḥ-the
Lord, whose
 lotus
 feet
 are
 the
 source
 of
 all
 virtues
 or
 holiness;
 priya-śravāḥpleasing
 to
 hear;
 āhūtaḥ-called
 for;
 iva-just
 like;
 me-to
 me;
 śīghram-very soon;
darśanam-sight;
yāti-appears;
cetasi-on
the
seat
of
the
heart.

Ś

The
Supreme
Lord
Śrī
Kṛṣṇa,
whose
glories
and
activities
are pleasing
to
hear,
at
once
appears
on
the
seat
of
my
heart,
as
if
called
for, as
soon
as
I
begin
to
chant
His
holy
activities.

The
 Absolute
 Personality
 of
 Godhead
 is
 not
 different
 from
 His transcendental
 name,
 form,
 pastimes
 and
 the
 sound
 vibrations
 thereof.
 As soon
 as
 a
 pure
 devotee
 engages
 himself
 in
 the
 pure
 devotional
 service
 of hearing,
 chanting
 and
 remembering
 the
 name,
 fame
 and
 activities
 of
 the Lord,
 at
 once
 He
 becomes
 visible
 to
 the
 transcendental
 eyes
 of
 the
 pure devotee
 by
 reflecting
 Himself
 on
 the
 mirror
 of
 the
 heart
 by
 spiritual television.
Therefore
a
pure
devotee
who
is
related
with
the
Lord
in
loving transcendental
 service
 can
 experience
 the
 presence
 of
 the
 Lord
 at
 every moment.
 It
 is
 a
 natural
 psychology
 in
 every
 individual
 case
 that
 a
 person likes
to
hear
and
enjoy
his
personal
glories
enumerated
by
others.
That
is
a natural
 instinct,
 and
 the
 Lord,
 being
 also
 an
 individual
 personality
 like others,
 is
 not
 an
 exception
 to
 this
 psychology
 because
 psychological characteristics
visible
in
the
individual
souls
are
but
reflections
of
the
same psychology
in
the
Absolute
Lord.
The
only
difference
is
that
the
Lord
is
the greatest
 personality
 of
 all
 and
 absolute
 in
 all
 His
 affairs.
 If,
 therefore,
 the Lord
 is
 attracted
 by
 the
 pure
 devotee's
 chanting
 of
 His
 glories,
 there
 is nothing
 astonishing.
 Since
 He
 is
 absolute,
 He
 can
 appear
 Himself
 in
 the picture
 of
 His
 glorification,
 the
 two
 things
 being
 identical.
 Śrīla
 Nārada chants
the
glorification
of
the
Lord
not
for
his
personal
benefit
but
because the
 glorifications
 are
 identical
 with
 the
 Lord.
 Nārada
 Muni
 penetrates
 into the
presence
of
the
Lord
by
the
transcendental
chanting. TEXT
34 etad
dhy
ātura-cittānāṁ mātrā-sparśecchayā
muhuḥ bhava-sindhu-plavo
dṛṣṭo hari-caryānuvarṇanam SYNONYMS

etat-this;
hi-certainly;
ātura-cittānām-of
those
whose
minds
are
always
full of
 cares
 and
 anxieties;
 mātrā-objects
 of
 sense
 enjoyment;
 sparśa-senses; icchayā-by
 desires;
 muhuḥ-always;
 bhava-sindhu-the
 ocean
 of
 nescience; plavaḥ-boat;
 dṛṣṭaḥ-experienced;
 hari-carya-activities
 of
 Hari,
 the Personality
of
Godhead;
anuvarṇanam-constant
recitation.

It
is
personally
experienced
by
me
that
those
who
are
always
full
of cares
and
anxieties
due
to
desiring
contact
of
the
senses
with
their objects
can
cross
the
ocean
of
nescience
on
a
most
suitable
boat-the constant
chanting
of
the
transcendental
activities
of
the
Personality
of Godhead.

The
symptom
of
a
living
being
is
that
he
cannot
remain
silent
even
for some
time.
He
must
be
doing
something,
thinking
of
something
or
talking about
 something.
 Generally
 the
 materialistic
 men
 think
 and
 discuss
 about subjects
which
satisfy
their
senses.
But
as
these
things
are
exercised
under the
influence
of
the
external,
illusory
energy,
such
sensual
activities
do
not actually
give
them
any
satisfaction.
On
the
contrary,
they
become
full
with cares
and
anxieties.
This
is
called
māyā,
or
what
is
not.
That
which
cannot give
 them
 satisfaction
 is
 accepted
 as
 an
 object
 for
 satisfaction.
 So
 Nārada Muni,
by
his
personal
experience,
says
that
satisfaction
for
such
frustrated beings
engaged
in
sense
gratification
is
to
chant
always
the
activities
of
the Lord.
The
point
is
that
the
subject
matter
only
should
be
changed.
No
one can
check
the
thinking
activities
of
a
living
being,
nor
the
feeling,
willing
or working
processes.
But
if
one
wants
actual
happiness,
one
must
change
the subject
 matter
 only.
 Instead
 of
 talking
 of
 the
 politics
 of
 a
 dying
 man,
 one might
 discuss
 the
 politics
 administered
 by
 the
 Lord
 Himself.
 Instead
 of relishing
 activities
 of
 the
 cinema
 artists,
 one
 can
 turn
 his
 attention
 to
 the activities
of
the
Lord
with
His
eternal
associates
like
the
gopīs
and
Lakṣmīs. The
almighty
Personality
of
Godhead,
by
His
causeless
mercy,
descends
on the
earth
and
manifests
activities
almost
on
the
line
of
the
worldly
men,
but at
the
same
time
extraordinarily,
because
He
is
almighty.
He
does
so
for
the benefit
 of
 all
 conditioned
 souls
 so
 that
 they
 can
 turn
 their
 attention
 to transcendence.
 By
 doing
 so,
 the
 conditioned
 soul
 will
 gradually
 be promoted
 to
 the
 transcendental
 position
 and
 easily
 cross
 the
 ocean
 of

nescience,
 the
 source
 of
 all
 miseries.
 This
 is
 stated
 from
 personal experience
by
such
an
authority
as
Śrī
Nārada
Muni.
And
we
can
have
the same
 experience
 also
 if
 we
 begin
 to
 follow
 in
 the
 footsteps
 of
 the
 great sage,
the
dearmost
devotee
of
the
Lord. TEXT
35 yamādibhir
yoga-pathaiḥ kāma-lobha-hato
muhuḥ mukunda-sevayā
yadvat tathātmāddhā
na
śāmyati SYNONYMS yama-ādibhiḥ-by
 the
 process
 of
 practicing
 self-restraint;
 yoga-pathaiḥ-by the
system
of
yoga
(mystic
bodily
power
to
attain
the
godly
stage);
kāmadesires
 for
 sense
 satisfaction;
 lobha-lust
 for
 satisfaction
 of
 the
 senses; hataḥ-curbed;
 muhuḥ-always;
 mukunda-the
 Personality
 of
 Godhead; sevayā-by
 the
 service
 of;
 yadvat-as
 it
 is;
 tathā-like
 that;
 ātmā-the
 soul; addhā-for
all
practical
purposes;
na-does
not;
śāmyati-be
satisfied.

It
is
true
that
by
practicing
restraint
of
the
senses
by
the
yoga
system one
can
get
relief
from
the
disturbances
of
desire
and
lust,
but
this
is not
sufficient
to
give
satisfaction
to
the
soul,
for
this
[satisfaction]
is derived
from
devotional
service
to
the
Personality
of
Godhead.

Yoga
aims
at
controlling
the
senses.
By
practice
of
the
mystic
process
of bodily
 exercise
 in
 sitting,
 thinking,
 feeling,
 willing,
 concentrating, meditating
and
at
last
being
merged
into
transcendence,
one
can
control
the senses.
 The
 senses
 are
 considered
 like
 venomous
 serpents,
 and
 the
 yoga system
 is
 just
 to
 control
 them.
 On
 the
 other
 hand,
 Nārada
 Muni recommends
another
method
for
controlling
the
senses
in
the
transcendental loving
service
of
Mukunda,
the
Personality
of
Godhead.
By
his
experience he
 says
 that
 devotional
 service
 to
 the
 Lord
 is
 more
 effective
 and
 practical than
 the
 system
 of
 artificially
 controlling
 the
 senses.
 In
 the
 service
 of
 the

Lord
 Mukunda,
 the
 senses
 are
 transcendentally
 engaged.
 Thus
 there
 is
 no chance
of
their
being
engaged
in
sense
satisfaction.
The
senses
want
some engagement.
To
check
them
artificially
is
no
check
at
all
because
as
soon
as there
 is
 some
 opportunity
 for
 enjoyment,
 the
 serpentlike
 senses
 will certainly
take
advantage
of
it.
There
are
many
such
instances
in
history,
just like
 Viśvāmitra
 Muni's
 falling
 a
 victim
 to
 the
 beauty
 of
 Menakā.
 But Ṭhākura
 Haridāsa
 was
 allured
 at
 midnight
 by
 the
 well-dressed
 Māyā,
 and still
she
could
not
induce
that
great
devotee
into
her
trap. The
whole
idea
is
that
without
devotional
service
of
the
Lord,
neither
the yoga
system
nor
dry
philosophical
speculation
can
ever
become
successful. Pure
 devotional
 service
 of
 the
 Lord,
 without
 being
 tinged
 with
 fruitive work,
mystic
yoga
 or
 speculative
 philosophy,
 is
 the
 foremost
 procedure
 to attain
 self-realization.
 Such
 pure
 devotional
 service
 is
 transcendental
 in nature,
and
the
systems
of
yoga
and
jñāna
are
subordinate
to
such
a
process. When
 the
 transcendental
 devotional
 service
 is
 mixed
 with
 a
 subordinate process,
 it
 is
 no
 longer
 transcendental
 but
 is
 called
 mixed
 devotional service.
Śrīla
Vyāsadeva,
the
author
of
Śrīmad-Bhāgavatam,
will
gradually develop
all
these
different
systems
of
transcendental
realization
in
the
text. TEXT
36 sarvaṁ
tad
idam
ākhyātaṁ yat
pṛṣṭo
'haṁ
tvayānagha janma-karma-rahasyaṁ
me bhavataś
cātma-toṣaṇam SYNONYMS sarvam-all;
 tat-that;
 idam-this;
 ākhyātam-described;
 yat-whatever;
 pṛṣṭaḥasked
 by;
 aham-me;
tvayā-by
 you;
 anagha-without
 any
 sins;
 janma-birth; karma-activities;
 rahasyam-mysteries;
 me-mine;
 bhavataḥ-your;
 ca-and; ātma-self;
toṣaṇam-satisfaction.

O
Vyāsadeva,
you
are
freed
from
all
sins.
Thus
I
have
explained
my birth
and
activities
for
self-realization,
as
you
asked.
All
this
will
be conducive
for
your
personal
satisfaction
also.

The
 process
 of
 devotional
 activities
 from
 the
 beginning
 to
 the
 stage
 of transcendence
is
all
duly
explained
to
satisfy
the
inquiries
of
Vyāsadeva.
He has
 explained
 how
 the
 seeds
 of
 devotional
 service
 were
 sown
 by transcendental
association
and
how
they
gradually
developed
by
hearing
the sages.
The
result
of
such
hearing
is
detachment
from
worldliness,
so
much so
that
even
a
small
boy
could
receive
the
death
news
of
his
mother,
who was
 his
 only
 caretaker,
 as
 the
 blessing
 of
 God.
 And
 at
 once
 he
 took
 the opportunity
to
search
out
the
Lord.
A
sincere
urge
for
having
an
interview with
the
Lord
was
also
granted
to
him,
although
it
is
not
possible
for
anyone to
see
the
Lord
with
mundane
eyes.
He
also
explained
how
by
execution
of pure
 transcendental
 service
 one
 can
 get
 rid
 of
 the
 fruitive
 action
 of accumulated
work
and
how
he
transformed
his
material
body
into
a
spiritual one.
The
spiritual
body
is
alone
able
to
enter
into
the
spiritual
realm
of
the Lord,
and
no
one
but
a
pure
devotee
is
eligible
to
enter
into
the
kingdom
of God.
All
the
mysteries
of
transcendental
realization
are
duly
experienced
by Nārada
 Muni
 himself,
 and
 therefore
 by
 hearing
 such
 an
 authority
 one
 can have
some
idea
of
the
results
of
devotional
life,
which
are
hardly
delineated even
in
the
original
texts
of
the
Vedas.
In
the
Vedas
and
Upaniṣads
there
are only
 indirect
 hints
 to
 all
 this.
 Nothing
 is
 directly
 explained
 there,
 and therefore
Śrīmad-Bhāgavatam
 is
 the
 mature
 fruit
 of
 all
 the
 Vedic
 trees
 of literatures. TEXT
37 sūta
uvāca evaṁ
sambhāṣya
bhagavān nārado
vāsavī-sutam āmantrya
vīṇāṁ
raṇayan yayau
yādṛcchiko
muniḥ SYNONYMS sūtaḥ-Sūta
 Gosvāmī;
 uvāca-said;
 evam-thus;
 sambhāṣya-addressing; bhagavān-transcendentally
powerful;
nāradaḥ-Nārada
Muni;
vāsavī-named Vāsavī
 (Satyavatī);
 sutam-son;
 āmantrya-inviting;
 vīṇām-instrument;

raṇayan-vibrating;
 yayau-went;
 yādṛcchikaḥ-wherever
 willing;
 muniḥ-the sage.

Sūta
Gosvāmī
said:
Thus
addressing
Vyāsadeva,
Śrīla
Nārada
Muni took
leave
of
him,
and
vibrating
on
his
vīṇā
instrument,
he
left
to wander
at
his
free
will.

Every
 living
 being
 is
 anxious
 for
 full
 freedom
 because
 that
 is
 his transcendental
 nature.
 And
 this
 freedom
 is
 obtained
 only
 through
 the transcendental
 service
 of
 the
 Lord.
 Illusioned
 by
 the
 external
 energy, everyone
thinks
that
he
is
free,
but
actually
he
is
bound
up
by
the
laws
of nature.
 A
 conditioned
 soul
 cannot
 freely
 move
 from
 one
 place
 to
 another even
on
this
earth,
and
what
to
speak
of
one
planet
to
another.
But
a
fullfledged
free
soul
like
Nārada,
always
engaged
in
chanting
the
Lord's
glory, is
free
to
move
not
only
on
earth
but
also
in
any
part
of
the
universe,
as
well as
 in
 any
 part
 of
 the
 spiritual
 sky.
 We
 can
 just
 imagine
 the
 extent
 and unlimitedness
of
his
freedom,
which
is
as
good
as
that
of
the
Supreme
Lord. There
is
no
reason
or
obligation
for
his
traveling,
and
no
one
can
stop
him from
his
free
movement.
Similarly,
the
transcendental
system
of
devotional service
is
also
free.
It
may
or
may
not
develop
in
a
particular
person
even after
he
undergoes
all
the
detailed
formulas.
Similarly,
the
association
of
the devotee
is
also
free.
One
may
be
fortunate
to
have
it,
or
one
may
not
have
it even
 after
 thousands
 of
 endeavors.
 Therefore,
 in
 all
 spheres
 of
 devotional service,
freedom
is
the
main
pivot.
Without
freedom
there
is
no
execution of
devotional
service.
The
freedom
surrendered
to
the
Lord
does
not
mean that
the
devotee
becomes
dependent
in
every
respect.
To
surrender
unto
the Lord
 through
 the
 transparent
 medium
 of
 the
 spiritual
 master
 is
 to
 attain complete
freedom
of
life. TEXT
38 aho
devarṣir
dhanyo
'yaṁ yatkīrtiṁ
śārṅgadhanvanaḥ gāyan
mādyann
idaṁ
tantryā ramayaty
āturaṁ
jagat

SYNONYMS aho-all
glory
to;
devarṣiḥ-the
sage
of
the
gods;
dhanyaḥ-all
success;
ayam yat-one
 who;
 kīrtim-glories;
 śārṅga-dhanvanaḥ-of
 the
 Personality
 of Godhead;
gāyan-singing;
mādyan-taking
 pleasure
 in;
idam-this;
tantryā-by means
 of
 the
 instrument;
 ramayati-enlivens;
 āturam-distressed;
 jagatworld.

All
glory
and
success
to
Śrīla
Nārada
Muni
because
he
glorifies
the activities
of
the
Personality
of
Godhead,
and
so
doing
he
himself
takes pleasure
and
also
enlivens
all
the
distressed
souls
of
the
universe.

Śrī
 Nārada
 Muni
 plays
 on
 his
 instrument
 to
 glorify
 the
 transcendental activities
of
the
Lord
and
to
give
relief
to
all
miserable
living
entities
of
the universe.
 No
 one
 is
 happy
 here
 within
 the
 universe,
 and
 what
 is
 felt
 as happiness
 is
 māyā's
 illusion.
 The
 illusory
 energy
 of
 the
 Lord
 is
 so
 strong that
even
the
hog
who
lives
on
filthy
stool
feels
happy.
No
one
can
be
truly happy
 within
 the
 material
 world.
 Śrīla
 Nārada
 Muni,
 in
 order
 to
 enlighten the
miserable
inhabitants,
wanders
everywhere.
His
mission
is
to
get
them back
home,
back
to
Godhead.
That
is
the
mission
of
all
genuine
devotees
of the
Lord
following
the
footsteps
of
that
great
sage. Thus
end
the
Bhaktivedanta
purports
of
the
First
Canto,
Sixth
Chapter,
of the
Śrīmad-Bhāgavatam,
entitled
"Conversation
Between
Nārada
and Vyāsa."

Chapter
Seven The
Son
of
Droṇa
Punished TEXT
1 śaunaka
uvāca nirgate
nārade
sūta bhagavān
bādarāyaṇaḥ śrutavāṁs
tad-abhipretaṁ tataḥ
kim
akarod
vibhuḥ SYNONYMS śaunakaḥ-Śrī
 Śaunaka;
 uvāca-said;
 nirgate-having
 gone;
 nārade-Nārada Muni;
sūta-O
Sūta;
bhagavān-the
transcendentally
powerful;
bādarāyaṇaḥVedavyāsa;
 śrutavān-who
 heard;
 tat-his;
 abhipretam-desire
 of
 the
 mind; tataḥ-thereafter;
kim-what;
akarot-did
he
do;
vibhuḥ-the
great.

Ṛṣi
Śaunaka
asked:
O
Sūta,
the
great
and
transcendentally
powerful Vyāsadeva
heard
everything
from
Śrī
Nārada
Muni.
So
after
Nārada's departure,
what
did
Vyāsadeva
do?

In
this
chapter
the
clue
for
describing
Śrīmad-Bhāgavatam
is
picked
up as
Mahārāja
Parīkṣit
is
miraculously
saved
in
the
womb
of
his
mother.
This was
 caused
 by
 Drauṇi
 (Aśvatthāmā),
 Ācārya
 Droṇa's
 son,
 who
 killed
 the five
sons
of
Draupadī
while
they
were
asleep,
for
which
he
was
punished
by Arjuna.
 Before
 commencing
 the
 great
 epic
 Śrīmad-Bhāgavatam,
 Śrī Vyāsadeva
realized
the
whole
truth
by
trance
in
devotion. TEXT
2 sūta
uvāca

brahma-nadyāṁ
sarasvatyām āśramaḥ
paścime
taṭe śamyāprāsa
iti
prokta ṛṣīṇāṁ
satra-vardhanaḥ SYNONYMS sūtaḥ-Śrī
 Sūta;
 uvāca-said;
 brahma-nadyām-on
 the
 bank
 of
 the
 river intimately
 related
 with
 Vedas,
 brāhmaṇas,
 saints,
 and
 the
 Lord; sarasvatyām-Sarasvatī;
 āśramaḥ-cottage
 for
 meditation;
 paścime-on
 the west;
 taṭe-bank;
 śamyāprāsaḥ-the
 place
 named
 Śamyāprāsa;
 iti-thus; proktaḥ-said
 to
 be;
 ṛṣīṇām-of
 the
 sages;
 satra-vardhanaḥ-that
 which enlivens
activities.

Śrī
Sūta
said:
On
the
western
bank
of
the
River
Sarasvatī,
which
is intimately
related
with
the
Vedas,
there
is
a
cottage
for
meditation
at Śamyāprāsa
which
enlivens
the
transcendental
activities
of
the
sages.

For
spiritual
advancement
of
knowledge
a
suitable
place
and
atmosphere are
 definitely
 required.
 The
 place
 on
 the
 western
 bank
 of
 the
 Sarasvatī
 is especially
suitable
for
this
purpose.
And
there
is
the
āśrama
of
Vyāsadeva at
Śamyāprāsa.
Śrīla
Vyāsadeva
was
a
householder,
yet
his
residential
place is
called
an
āśrama.
An
āśrama
is
a
place
where
spiritual
culture
is
always foremost.
It
does
not
matter
whether
the
place
belongs
to
a
householder
or
a mendicant.
 The
 whole
 varṇāśrama
 system
 is
 so
 designed
 that
 each
 and every
status
of
life
is
called
an
āśrama.
This
means
that
spiritual
culture
is the
 common
 factor
 for
 all.
 The
 brahmacārīs,
 the
 gṛhasthas,
 the vānaprasthas
 and
 the
 sannyāsīs
 all
 belong
 to
 the
 same
 mission
 of
 life, namely,
 realization
 of
 the
 Supreme.
 Therefore
 none
 of
 them
 are
 less important
as
far
as
spiritual
culture
is
concerned.
The
difference
is
a
matter of
formality
on
the
strength
of
renunciation.
The
sannyāsīs
are
held
in
high estimation
on
the
strength
of
practical
renunciation. TEXT
3

tasmin
sva
āśrame
vyāso badarī-ṣaṇḍa-maṇḍite āsīno
'pa
upaspṛśya praṇidadhyau
manaḥ
svayam SYNONYMS tasmin-in
 that
 (āśrama);
 sve-own;
 āśrame-in
 the
 cottage;
 vyāsaḥVyāsadeva;
 badarī-berry;
 ṣaṇḍa-trees;
 maṇḍite-surrounded
 by;
 āsīnaḥsitting;
 apaḥ
 upaspṛśya-touching
 water;
 praṇidadhyau-concentrated; manaḥ-the
mind;
svayam-himself.

In
that
place,
Śrīla
Vyāsadeva,
in
his
own
āśrama,
which
was surrounded
by
berry
trees,
sat
down
to
meditate
after
touching
water for
purification.

Under
instructions
of
his
spiritual
master
Śrīla
Nārada
Muni,
Vyāsadeva concentrated
his
mind
in
that
transcendental
place
of
meditation. TEXT
4 bhakti-yogena
manasi samyak
praṇihite
'male apaśyat
puruṣaṁ
pūrṇaṁ māyāṁ
ca
tad-apāśrayam SYNONYMS bhakti-devotional
 service;
 yogena-by
 the
 process
 of
 linking
 up;
 manasiupon
 the
 mind;
 samyak-perfectly;
 praṇihite-engaged
 in
 and
 fixed
 upon; amale-without
 any
 matter;
 apaśyat-saw;
 puruṣam-the
 Personality
 of Godhead;
 pūrṇam-absolute;
 māyām-energy;
 ca-also;
 tat-His;
 apāśrayamunder
full
control.

Thus
he
fixed
his
mind,
perfectly
engaging
it
by
linking
it
in devotional
service
[bhakti-yoga]
without
any
tinge
of
materialism,
and thus
he
saw
the
Absolute
Personality
of
Godhead
along
with
His external
energy,
which
was
under
full
control.

Perfect
 vision
 of
 the
 Absolute
 Truth
 is
 possible
 only
 by
 the
 linking process
of
devotional
service.
This
is
also
confirmed
in
the
Bhagavad-gītā. One
 can
 perfectly
 realize
 the
 Absolute
 Truth
 Personality
 of
 Godhead
 only by
the
process
of
devotional
service,
and
one
can
enter
into
the
kingdom
of God
 by
 such
 perfect
 knowledge.
 Imperfect
 realization
 of
 the
 Absolute
 by the
 partial
 approach
 of
 the
 impersonal
 Brahman
 or
 localized
 Paramātmā does
 not
 permit
 anyone
 to
 enter
 into
 the
 kingdom
 of
 God.
 Śrī
 Nārada advised
 Śrīla
 Vyāsadeva
 to
 become
 absorbed
 in
 transcendental
 meditation on
 the
 Personality
 of
 Godhead
 and
 His
 activities.
 Śrīla
 Vyāsadeva
 did
 not take
notice
of
the
effulgence
of
Brahman
because
that
is
not
absolute
vision. The
absolute
vision
is
the
Personality
of
Godhead,
as
it
is
confirmed
in
the Bhagavad-gītā
 (7.19):
 vāsudevaḥ
 sarvam
 iti.
 In
 the
 Upaniṣads
 also
 it
 is confirmed
 that
 Vāsudeva,
 the
 Personality
 of
 Godhead,
 is
 covered
 by
 the golden
 glowing
 hiraṇmayena
 pātreṇa
 veil
 of
 impersonal
 Brahman,
 and when
that
curtain
is
removed
by
the
mercy
of
the
Lord
the
real
face
of
the Absolute
is
seen.
The
Absolute
is
mentioned
here
as
the
puruṣa,
or
person. The
 Absolute
 Personality
 of
 Godhead
 is
 mentioned
 in
 so
 many
 Vedic literatures,
and
in
the
Bhagavad-gītā,
the
puruṣa
is
confirmed
as
the
eternal and
 original
 person.
 The
 Absolute
 Personality
 of
 Godhead
 is
 the
 perfect person.
 The
 Supreme
 Person
 has
 manifold
 energies,
 out
 of
 which
 the internal,
 external
 and
 marginal
 energies
 are
 specifically
 important.
 The energy
 mentioned
 here
 is
 the
 external
 energy,
 as
 will
 be
 clear
 from
 the statements
 of
 her
 activities.
 The
 internal
 energy
 is
 there
 along
 with
 the Absolute
 Person
 as
 the
 moonlight
 is
 there
 with
 the
 moon.
 The
 external energy
 is
 compared
 to
 darkness
 because
 it
 keeps
 the
 living
 entities
 in
 the darkness
of
ignorance.
The
word
apāśrayam
suggests
that
this
energy
of
the Lord
 is
 under
 full
 control.
 The
 internal
 potency
 or
 superior
 energy
 is
 also called
 māyā,
 but
 it
 is
 spiritual
 māyā,
 or
 energy
 exhibited
 in
 the
 absolute realm.
When
one
is
under
the
shelter
of
this
internal
potency,
the
darkness of
 material
 ignorance
 is
 at
 once
 dissipated.
 And
 even
 those
 who
 are ātmārāma,
or
fixed
in
trance,
take
shelter
of
this
māyā,
or
internal
energy.

Devotional
 service,
 or
 bhakti-yoga,
 is
 the
 function
 of
 the
 internal
 energy; thus
there
is
no
place
for
the
inferior
energy,
or
material
energy,
just
as
there is
 no
 place
 for
 darkness
 in
 the
 effulgence
 of
 spiritual
 light.
 Such
 internal energy
is
even
superior
to
the
spiritual
bliss
attainable
in
the
conception
of impersonal
Brahman.
It
is
stated
in
the
Bhagavad-gītā
 that
 the
 impersonal Brahman
effulgence
is
also
an
emanation
from
the
Absolute
Personality
of Godhead
Śrī
Kṛṣṇa.
The
parama-puruṣa
cannot
be
anyone
except
Śrī
Kṛṣṇa Himself,
as
will
be
explained
in
the
later
ślokas. TEXT
5 yayā
sammohito
jīva ātmānaṁ
tri-guṇātmakam paro
'pi
manute
'narthaṁ tat-kṛtaṁ
cābhipadyate SYNONYMS yayā-by
whom;
sammohitaḥ-illusioned;
jīvaḥ-the
living
entities;
ātmānamself;
 tri-guṇa-ātmakam-conditioned
 by
 the
 three
 modes
 of
 nature,
 or
 a product
of
matter;
paraḥ-transcendental;
api-in
spite
of;
manute-takes
it
for granted;
 anartham-things
 not
 wanted;
 tat-by
 that;
 kṛtam
 ca-reaction; abhipadyate-undergoes
thereof.

Due
to
this
external
energy,
the
living
entity,
although transcendental
to
the
three
modes
of
material
nature,
thinks
of
himself as
a
material
product
and
thus
undergoes
the
reactions
of
material miseries.

The
root
cause
of
suffering
by
the
materialistic
living
beings
is
pointed out
 with
 remedial
 measures
 which
 are
 to
 be
 undertaken
 and
 also
 the ultimate
 perfection
 to
 be
 gained.
 All
 this
 is
 mentioned
 in
 this
 particular verse.
 The
 living
 being
 is
 by
 constitution
 transcendental
 to
 material encagement,
but
he
is
now
imprisoned
by
the
external
energy,
and
therefore he
 thinks
 himself
 one
 of
 the
 material
 products.
 And
 due
 to
 this
 unholy

contact,
the
pure
spiritual
entity
suffers
material
miseries
under
the
modes of
material
nature.
The
living
entity
misunderstands
himself
to
be
a
material product.
This
means
that
the
present
perverted
way
of
thinking,
feeling
and willing,
 under
 material
 conditions,
 is
 not
 natural
 for
 him.
 But
 he
 has
 his normal
way
of
thinking,
feeling
and
willing.
The
living
being
in
his
original state
is
not
without
thinking,
willing
and
feeling
power.
It
is
also
confirmed in
 the
Bhagavad-gītā
 that
 the
 actual
 knowledge
 of
 the
 conditioned
 soul
 is now
 covered
 by
 nescience.
 Thus
 the
 theory
 that
 a
 living
 being
 is
 absolute impersonal
 Brahman
 is
 refuted
 herein.
 This
 cannot
 be,
 because
 the
 living entity
has
his
own
way
of
thinking
in
his
original
unconditional
state
also. The
present
conditional
state
is
due
to
the
influence
of
the
external
energy, which
means
that
the
illusory
energy
takes
the
initiative
while
the
Supreme Lord
is
aloof.
The
Lord
does
not
desire
that
a
living
being
be
illusioned
by external
 energy.
 The
 external
 energy
 is
 aware
 of
 this
 fact,
 but
 still
 she accepts
a
thankless
task
of
keeping
the
forgotten
soul
under
illusion
by
her bewildering
 influence.
 The
 Lord
 does
 not
 interfere
 with
 the
 task
 of
 the illusory
 energy
 because
 such
 performances
 of
 the
 illusory
 energy
 are
 also necessary
 for
 reformation
 of
 the
 conditioned
 soul.
 An
 affectionate
 father does
not
like
his
children
to
be
chastised
by
another
agent,
yet
he
puts
his disobedient
children
under
the
custody
of
a
severe
man
just
to
bring
them
to order.
 But
 the
 all-affectionate
 Almighty
 Father
 at
 the
 same
 time
 desires relief
 for
 the
 conditioned
 soul,
 relief
 from
 the
 clutches
 of
 the
 illusory energy.
 The
 king
 puts
 the
 disobedient
 citizens
 within
 the
 walls
 of
 the
 jail, but
sometimes
the
king,
desiring
the
prisoners'
relief,
personally
goes
there and
 pleads
 for
 reformation,
 and
 on
 his
 doing
 so
 the
 prisoners
 are
 set
 free. Similarly,
the
Supreme
Lord
descends
from
His
kingdom
upon
the
kingdom of
illusory
energy
and
personally
gives
relief
in
the
form
of
the
Bhagavadgītā,
 wherein
 He
 personally
 suggests
 that
 although
 the
 ways
 of
 illusory energy
are
very
stiff
to
overcome,
one
who
surrenders
unto
the
lotus
feet
of the
Lord
is
set
free
by
the
order
of
the
Supreme.
This
surrendering
process is
the
remedial
measure
for
getting
relief
from
the
bewildering
ways
of
the illusory
energy.
The
surrendering
process
is
completed
by
the
influence
of association.
The
Lord
has
suggested,
therefore,
that
by
the
influence
of
the speeches
 of
 saintly
 persons
 who
 have
 actually
 realized
 the
 Supreme,
 men are
engaged
in
His
transcendental
loving
service.
The
conditioned
soul
gets a
taste
for
hearing
about
the
Lord,
and
by
such
hearing
only
he
is
gradually elevated
 to
 the
 platform
 of
 respect,
 devotion
 and
 attachment
 for
 the
 Lord.

The
whole
thing
is
completed
by
the
surrendering
process.
Herein
also
the same
suggestion
is
made
by
the
Lord
in
His
incarnation
of
Vyāsadeva.
This means
 that
 the
 conditioned
 souls
 are
 being
 reclaimed
 by
 the
 Lord
 both ways,
 namely
 by
 the
 process
 of
 punishment
 by
 the
 external
 energy
 of
 the Lord,
and
by
Himself
as
the
spiritual
master
within
and
without.
Within
the heart
of
every
living
being
the
Lord
Himself
as
the
Supersoul
(Paramātmā) becomes
 the
 spiritual
 master,
 and
 from
 without
 He
 becomes
 the
 spiritual master
 in
 the
 shape
 of
 scriptures,
 saints
 and
 the
 initiator
 spiritual
 master. This
is
still
more
explicitly
explained
in
the
next
śloka. Personal
superintendence
of
the
illusory
energy
is
confirmed
in
the
Vedas (the
Kena
Upaniṣad)
in
relation
to
the
demigods'
controlling
power.
Herein also
 it
 is
 clearly
 stated
 that
 the
 living
 entity
 is
 controlled
 by
 the
 external energy
in
a
personal
capacity.
The
living
being
thus
subject
to
the
control
of external
energy
is
differently
situated.
It
is
clear,
however,
from
the
present statement
 of
 Bhāgavatam
 that
 the
 same
 external
 energy
 is
 situated
 in
 the inferior
 position
 before
 the
 Personality
 of
 Godhead,
 or
 the
 perfect
 being. The
perfect
being,
or
the
Lord,
cannot
be
approached
even
by
the
illusory energy,
 who
 can
 only
 work
 on
 the
 living
 entities.
 Therefore
 it
 is
 sheer imagination
that
the
Supreme
Lord
is
illusioned
by
the
illusory
energy
and thus
 becomes
 a
 living
 being.
 If
 the
 living
 being
 and
 the
 Lord
 were
 in
 the same
category,
then
it
would
have
been
quite
possible
for
Vyāsadeva
to
see it,
and
there
would
have
been
no
question
of
material
distress
on
the
part
of the
illusioned
being,
for
the
Supreme
Being
is
fully
cognizant.
So
there
are so
many
unscrupulous
imaginations
on
the
part
of
the
monists
to
endeavor to
put
both
the
Lord
and
the
living
being
in
the
same
category.
Had
the
Lord and
 the
 living
 beings
 been
 the
 same,
 then
 Śrīla
 Śukadeva
 Gosvāmī
 would not
 have
 taken
 the
 trouble
 to
 describe
 the
 transcendental
 pastimes
 of
 the Lord,
for
they
would
all
be
manifestations
of
illusory
energy. Śrīmad-Bhāgavatam
 is
 the
 summum
 bonum
 remedy
 for
 suffering humanity
 in
 the
 clutches
 of
 māyā.
 Śrīla
 Vyāsadeva
 therefore
 first
 of
 all diagnosed
 the
 actual
 disease
 of
 the
 conditioned
 souls,
 i.e.,
 their
 being illusioned
by
the
external
energy.
He
also
saw
the
perfect
Supreme
Being, from
 whom
 illusory
 energy
 is
 far
 removed,
 though
 He
 saw
 both
 the diseased
 conditioned
 souls
 and
 also
 the
 cause
 of
 the
 disease.
 And
 the remedial
 measures
 are
 suggested
 in
 the
 next
 verse.
 Both
 the
 Supreme Personality
of
Godhead
and
the
living
beings
are
undoubtedly
qualitatively one,
but
the
Lord
is
the
controller
of
the
illusory
energy,
whereas
the
living

entity
 is
 controlled
 by
 the
 illusory
 energy.
 Thus
 the
 Lord
 and
 the
 living beings
 are
 simultaneously
 one
 and
 different.
 Another
 point
 is
 distinct herein:
 that
 eternal
 relation
 between
 the
 Lord
 and
 the
 living
 being
 is transcendental,
 otherwise
 the
 Lord
 would
 not
 have
 taken
 the
 trouble
 to reclaim
the
conditioned
souls
from
the
clutches
of
māyā.
In
the
same
way, the
living
entity
is
also
required
to
revive
his
natural
love
and
affection
for the
 Lord,
 and
 that
 is
 the
 highest
 perfection
 of
 the
 living
 entity.
 ŚrīmadBhāgavatam
treats
the
conditioned
soul
with
an
aim
to
that
goal
of
life. TEXT
6 anarthopaśamaṁ
sākṣād bhakti-yogam
adhokṣaje lokasyājānato
vidvāṁś cakre
sātvata-saṁhitām SYNONYMS anartha-things
 which
 are
 superfluous;
 upaśamam-mitigation;
 sākṣātdirectly;
bhakti-yogam-the
linking
process
of
devotional
service;
adhokṣajeunto
 the
 Transcendence;
 lokasya-of
 the
 general
 mass
 of
 men;
 ajānataḥthose
 who
 are
 unaware
 of;
vidvān-the
 supremely
 learned;
 cakre-compiled; sātvata-in
relation
with
the
Supreme
Truth;
saṁhitām-Vedic
literature.

The
material
miseries
of
the
living
entity,
which
are
superfluous
to him,
can
be
directly
mitigated
by
the
linking
process
of
devotional service.
But
the
mass
of
people
do
not
know
this,
and
therefore
the learned
Vyāsadeva
compiled
this
Vedic
literature,
which
is
in
relation
to the
Supreme
Truth.

Śrīla
 Vyāsadeva
 saw
 the
 all-perfect
 Personality
 of
 Godhead.
 This statement
 suggests
 that
 the
 complete
 unit
 of
 the
 Personality
 of
 Godhead includes
 His
 parts
 and
 parcels
 also.
 He
 saw,
 therefore,
 His
 different energies,
 namely
 the
 internal
 energy,
 the
 marginal
 energy
 and
 the
 external energy.
He
also
saw
His
different
plenary
portions
and
parts
of
the
plenary

portions,
 namely
 His
 different
 incarnations
 also,
 and
 he
 specifically observed
 the
 unwanted
 miseries
 of
 the
 conditioned
 souls,
 who
 are bewildered
by
the
external
energy.
And
at
last
he
saw
the
remedial
measure for
the
conditioned
souls,
namely,
the
process
of
devotional
service.
It
is
a great
 transcendental
 science
 and
 begins
 with
 the
 process
 of
 hearing
 and chanting
 the
 name,
 fame,
 glory,
 etc.,
 of
 the
 Supreme
 Personality
 of Godhead.
 Revival
 of
 the
 dormant
 affection
 or
 love
 of
 Godhead
 does
 not depend
on
the
mechanical
system
of
hearing
and
chanting,
but
it
solely
and wholly
depends
on
the
causeless
mercy
of
the
Lord.
When
the
Lord
is
fully satisfied
 with
 the
 sincere
 efforts
 of
 the
 devotee,
 He
 may
 endow
 him
 with His
 loving
 transcendental
 service.
 But
 even
 with
 the
 prescribed
 forms
 of hearing
 and
 chanting,
 there
 is
 at
 once
 mitigation
 of
 the
 superfluous
 and unwanted
 miseries
 of
 material
 existence.
 Such
 mitigation
 of
 material affection
 does
 not
 wait
 for
 development
 of
 transcendental
 knowledge. Rather,
 knowledge
 is
 dependent
 on
 devotional
 service
 for
 the
 ultimate realization
of
the
Supreme
Truth. TEXT
7 yasyāṁ
vai
śrūyamāṇāyāṁ kṛṣṇe
parama-pūruṣe bhaktir
utpadyate
puṁsaḥ śoka-moha-bhayāpahā SYNONYMS yasyām-this
Vedic
literature;
vai-certainly;
śrūyamāṇāyām-simply
by
giving aural
 reception;
kṛṣṇe-unto
 Lord
 Kṛṣṇa;
parama-supreme;
pūruṣe-unto
 the Personality
of
Godhead;
bhaktiḥ-feelings
of
devotional
service;
utpadyatesprout
 up;
 puṁsaḥ-of
 the
 living
 being;
 śoka-lamentation;
 moha-illusion; bhaya-fearfulness;
apahā-that
which
extinguishes.

Simply
by
giving
aural
reception
to
this
Vedic
literature,
the
feeling for
loving
devotional
service
to
Lord
Kṛṣṇa,
the
Supreme
Personality
of Godhead,
sprouts
up
at
once
to
extinguish
the
fire
of
lamentation, illusion
and
fearfulness.

There
 are
 various
 senses,
 of
 which
 the
 ear
 is
 the
 most
 effective.
 This sense
works
even
when
a
man
is
deep
asleep.
One
can
protect
himself
from the
 hands
 of
 an
 enemy
 while
 awake,
 but
 while
 asleep
 one
 is
 protected
 by the
 ear
 only.
 The
 importance
 of
 hearing
 is
 mentioned
 here
 in
 connection with
attaining
the
highest
perfection
of
life,
namely,
getting
free
from
three material
pangs.
Everyone
is
full
of
lamentation
at
every
moment,
he
is
after the
 mirage
 of
 illusory
 things,
 and
 he
 is
 always
 afraid
 of
 his
 supposed enemy.
 These
 are
 the
 primary
 symptoms
 of
 material
 disease.
 And
 it
 is definitely
suggested
herein
that
simply
by
hearing
the
message
of
ŚrīmadBhāgavatam
 one
 gets
 attachment
 for
 the
 Supreme
 Personality
 of
 Godhead Śrī
 Kṛṣṇa,
 and
 as
 soon
 as
 this
 is
 effected
 the
 symptoms
 of
 the
 material diseases
 disappear.
 Śrīla
 Vyāsadeva
 saw
 the
 all-perfect
 Personality
 of Godhead,
 and
 in
 this
 statement
 the
 all-perfect
 Personality
 of
 Godhead
 Śrī Kṛṣṇa
is
clearly
confirmed. The
ultimate
result
of
devotional
service
is
to
develop
genuine
love
for the
Supreme
Personality.
Love
is
a
word
which
is
often
used
in
relation
with man
 and
 woman.
 And
 love
 is
 the
 only
 word
 that
 can
 be
 properly
 used
 to indicate
the
relation
between
Lord
Kṛṣṇa
and
the
living
entities.
The
living entities
 are
 mentioned
 as
 prakṛti
 in
 the
 Bhagavad-gītā,
 and
 in
 Sanskrit prakṛti
is
a
feminine
object.
The
Lord
is
always
described
as
the
paramapuruṣa,
 or
 the
 supreme
 male
 personality.
 Thus
 the
 affection
 between
 the Lord
and
the
living
entities
is
something
like
that
between
the
male
and
the female.
Therefore
the
term
love
of
Godhead
is
quite
appropriate. Loving
 devotional
 service
 to
 the
 Lord
 begins
 with
 hearing
 about
 the Lord.
There
is
no
difference
between
the
Lord
and
the
subject
matter
heard about
 Him.
 The
 Lord
 is
 absolute
 in
 all
 respects,
 and
 thus
 there
 is
 no difference
between
Him
and
the
subject
matter
heard
about
Him.
Therefore, hearing
 about
 Him
 means
 immediate
 contact
 with
 Him
 by
 the
 process
 of vibration
 of
 the
 transcendental
 sound.
 And
 the
 transcendental
 sound
 is
 so effective
that
it
acts
at
once
by
removing
all
material
affections
mentioned above.
 As
 mentioned
 before,
 a
 living
 entity
 develops
 a
 sort
 of
 complexity by
material
association,
and
the
illusory
encagement
of
the
material
body
is accepted
 as
 an
 actual
 fact.
 Under
 such
 false
 complexity,
 the
 living
 beings under
different
categories
of
life
become
illusioned
in
different
ways.
Even in
the
most
developed
stage
of
human
life,
the
same
illusion
prevails
in
the

form
 of
 many
 isms
 and
 divides
 the
 loving
 relation
 with
 the
 Lord
 and thereby
 divides
 the
 loving
 relation
 between
 man
 and
 man.
 By
 hearing
 the subject
matter
of
Śrīmad-Bhāgavatam
this
false
complexity
of
materialism is
removed,
and
real
peace
in
society
begins,
which
politicians
aspire
for
so eagerly
 in
 so
 many
 political
 situations.
 The
 politicians
 want
 a
 peaceful situation
 between
 man
 and
 man,
 and
 nation
 and
 nation,
 but
 at
 the
 same time,
 because
 of
 too
 much
 attachment
 for
 material
 domination,
 there
 is illusion
and
fearfulness.
Therefore
the
politicians'
peace
conferences
cannot bring
 about
 peace
 in
 society.
 It
 can
 only
 be
 done
 by
 hearing
 the
 subject matter
described
in
the
Śrīmad-Bhāgavatam
about
the
Supreme
Personality of
Godhead
Śrī
Kṛṣṇa.
The
foolish
politicians
may
go
on
holding
peace
and summit
 conferences
 for
 hundreds
 of
 years,
 but
 they
 will
 fail
 to
 achieve success.
 Until
 we
 reach
 the
 stage
 of
 reestablishing
 our
 lost
 relation
 with Kṛṣṇa,
 the
 illusion
 of
 accepting
 the
 body
 as
 the
 self
 will
 prevail,
 and
 thus fearfulness
will
also
prevail.
As
for
the
validity
of
Śrī
Kṛṣṇa
as
the
Supreme Personality
 of
 Godhead,
 there
 are
 hundreds
 and
 thousands
 of
 evidences from
revealed
scriptures,
and
there
are
hundreds
and
thousands
of
evidences from
 personal
 experiences
 of
 devotees
 in
 various
 places
 like
 Vṛndāvana, Navadvīpa
 and
 Purī.
 Even
 in
 the
 Kaumudī
 dictionary
 the
 synonyms
 of Kṛṣṇa
 are
 given
 as
 the
 son
 of
 Yaśodā
 and
 the
 Supreme
 Personality
 of Godhead
Parabrahman.
The
conclusion
is
that
simply
by
hearing
the
Vedic literature
 Śrīmad-Bhāgavatam,
 one
 can
 have
 direct
 connection
 with
 the Supreme
Personality
of
Godhead
Śrī
Kṛṣṇa,
and
thereby
one
can
attain
the highest
 perfection
 of
 life
 by
 transcending
 worldly
 miseries,
 illusion
 and fearfulness.
 These
 are
 practical
 tests
 for
 one
 who
 has
 actually
 given
 a submissive
hearing
to
the
readings
of
the
Śrīmad-Bhāgavatam. TEXT
8 sa
saṁhitāṁ
bhāgavatīṁ kṛtvānukramya
cātma-jam śukam
adhyāpayām
āsa nivṛtti-nirataṁ
muniḥ SYNONYMS saḥ-that;
 saṁhitām-Vedic
 literature;
 bhāgavatīm-in
 relation
 with
 the Personality
 of
 Godhead;
 kṛtvā-having
 done;
 anukramya-by
 correction
 and

repetition;
 ca-and;
 ātma-jam-his
 own
 son;
 śukam-Śukadeva
 Gosvāmī; adhyāpayām
 āsa-taught;
 nivṛtti-path
 of
 self
 realization;
 niratam-engaged; muniḥ-the
sage.

The
great
sage
Vyāsadeva,
after
compiling
the
Śrīmad-Bhāgavatam and
revising
it,
taught
it
to
his
own
son,
Śrī
Śukadeva
Gosvāmī,
who was
already
engaged
in
self-realization.

Śrīmad-Bhāgavatam
is
the
natural
commentation
on
the
Brahma-sūtras compiled
 by
 the
 same
 author.
 This
 Brahma-sūtra,
 or
 Vedānta-sūtra,
 is meant
 for
 those
 who
 are
 already
 engaged
 in
 self-realization.
 ŚrīmadBhāgavatam
 is
 so
 made
 that
 one
 becomes
 at
 once
 engaged
 in
 the
 path
 of self-realization
simply
by
hearing
the
topics.
Although
it
is
especially
meant for
the
paramahaṁsas,
or
those
who
are
totally
engaged
in
self-realization, it
 works
 into
 the
 depths
 of
 the
 hearts
 of
 those
 who
 may
 be
 worldly
 men. Worldly
men
are
all
engaged
in
sense
gratification.
But
even
such
men
will find
in
this
Vedic
literature
a
remedial
measure
for
their
material
diseases. Śukadeva
 Gosvāmī
 was
 a
 liberated
 soul
 from
 the
 very
 beginning
 of
 his birth,
 and
 his
 father
 taught
 him
 Śrīmad-Bhāgavatam.
 Amongst
 mundane scholars,
there
is
some
diversity
of
opinion
as
to
the
date
of
compilation
of Śrīmad-Bhāgavatam.
 It
 is,
 however,
 certain
 from
 the
 text
 of
 the Bhāgavatam
that
it
was
compiled
before
the
disappearance
of
King
Parīkṣit and
after
the
departure
of
Lord
Kṛṣṇa.
When
Mahārāja
Parīkṣit
was
ruling the
world
as
the
King
of
Bhārata-varṣa,
he
chastised
the
personality
of
Kali. According
 to
 revealed
 scriptures
 and
 astrological
 calculation,
 the
 age
 of Kali
 is
 in
 its
 five
 thousandth
 year.
 Therefore,
 Śrīmad-Bhāgavatam
 was compiled
not
less
than
five
thousand
years
ago.
Mahābhārata
was
compiled before
 Śrīmad-Bhāgavatam,
 and
 the
 Purāṇas
 were
 compiled
 before Mahābhārata.
 That
 is
 an
 estimation
 of
 the
 date
 of
 compilation
 of
 the different
Vedic
literatures.
The
synopsis
of
Śrīmad-Bhāgavatam
 was
 given before
 the
 detailed
 description
 under
 instruction
 of
 Nārada.
 ŚrīmadBhāgavatam
is
the
science
for
following
the
path
of
nivṛtti-mārga.
The
path of
 pravṛtti-mārga
 was
 condemned
 by
 Nārada.
 That
 path
 is
 the
 natural inclination
 for
 all
 conditioned
 souls.
 The
 theme
 of
 Śrīmad-Bhāgavatam
 is

the
 cure
 of
 the
 materialistic
 disease
 of
 the
 human
 being,
 or
 stopping completely
the
pangs
of
material
existence. TEXT
9 śaunaka
uvāca sa
vai
nivṛtti-nirataḥ sarvatropekṣako
muniḥ kasya
vā
bṛhatīm
etām ātmārāmaḥ
samabhyasat SYNONYMS śaunakaḥ
 uvāca-Śrī
 Śaunaka
 asked;
 saḥ-he;
 vai-of
 course;
 nivṛtti-on
 the path
of
self-realization;
nirataḥ-always
engaged;
sarvatra-in
every
respect; upekṣakaḥ-indifferent;
muniḥ-sage;
kasya-for
 what
 reason;
vā-or;
 bṛhatīmvast;
etām-this;
ātma-ārāmaḥ-one
who
is
pleased
in
himself;
samabhyasatundergo
the
studies.

Śrī
Śaunaka
asked
Sūta
Gosvāmī:
Śrī
Śukadeva
Gosvāmī
was already
on
the
path
of
self-realization,
and
thus
he
was
pleased
with
his own
self.
So
why
did
he
take
the
trouble
to
undergo
the
study
of
such
a vast
literature?

For
the
people
in
general
the
highest
perfection
of
life
is
to
cease
from material
 activities
 and
 be
 fixed
 on
 the
 path
 of
 self-realization.
 Those
 who take
pleasure
in
sense
enjoyment,
or
those
who
are
fixed
in
material
bodily welfare
 work,
 are
 called
 karmīs.
 Out
 of
 thousands
 and
 millions
 of
 such karmīs,
one
may
become
an
ātmārāma
by
self-realization.
Ātmā
means
self, and
ārāma
means
to
take
pleasure.
Everyone
is
searching
after
the
highest pleasure,
 but
 the
 standard
 of
 pleasure
 of
 one
 may
 be
 different
 from
 the standard
 of
 another.
 Therefore,
 the
 standard
 of
 pleasure
 enjoyed
 by
 the karmīs
 is
 different
 from
 that
 of
 the
 ātmārāmas.
 The
 ātmārāmas
 are completely
 indifferent
 to
 material
 enjoyment
 in
 every
 respect.
 Śrīla Śukadeva
Gosvāmī
had
already
attained
that
stage,
and
still
he
was
attracted

to
 undergo
 the
 trouble
 of
 studying
 the
 great
 Bhāgavatam
 literature.
 This means
 that
 Śrīmad-Bhāgavatam
 is
 a
 postgraduate
 study
 even
 for
 the ātmārāmas,
who
have
surpassed
all
the
studies
of
Vedic
knowledge. TEXT
10 sūta
uvāca ātmārāmāś
ca
munayo nirgranthā
apy
urukrame kurvanty
ahaitukīṁ
bhaktim ittham-bhūta-guṇo
hariḥ SYNONYMS sūtaḥ
 uvāca-Sūta
 Gosvāmī
 said;
 ātmārāmāḥ-those
 who
 take
 pleasure
 in ātmā
 (generally,
 spirit
 self);
 ca-also;
 munayaḥ-sages;
 nirgranthāḥ-freed from
 all
 bondage;
 api-in
 spite
 of;
 urukrame-unto
 the
 great
 adventurer; kurvanti-do;
 ahaitukīm-unalloyed;
 bhaktim-devotional
 service;
 itthambhūta-such
wonderful;
guṇaḥ-qualities;
hariḥ-of
the
Lord.

All
different
varieties
of
ātmārāmas
[those
who
take
pleasure
in ātmā,
or
spirit
self],
especially
those
established
on
the
path
of
selfrealization,
though
freed
from
all
kinds
of
material
bondage,
desire
to render
unalloyed
devotional
service
unto
the
Personality
of
Godhead. This
means
that
the
Lord
possesses
transcendental
qualities
and therefore
can
attract
everyone,
including
liberated
souls.

Lord
 Śrī
 Caitanya
 Mahāprabhu
 explained
 this
 ātmārāma
 śloka
 very vividly
 before
 His
 chief
 devotee
 Śrīla
 Sanātana
 Gosvāmī.
 He
 points
 out eleven
 factors
 in
 the
 śloka,
 namely
 (1)
 ātmārāma,
 (2)
 munayaḥ,
 (3) nirgrantha,
 (4)
api,
 (5)
ca,
 (6)
 urukrama,
 (7)
 kurvanti,
 (8)
 ahaitukīm,
 (9) bhaktim,
(10)
ittham-bhūta-guṇaḥ,
and
(11)
hariḥ.
 According
 to
 the
Viśvaprakāśa
 Sanskrit
 dictionary,
 there
 are
 seven
 synonyms
 for
 the
 word ātmārāma,
 which
 are
 as
 follows:
 (1)
 Brahman
 (the
 Absolute
 Truth),
 (2)

body,
 (3)
 mind,
 (4)
 endeavor,
 (5)
 endurance,
 (6)
 intelligence,
 and
 (7) personal
habits. The
word
munayaḥ
refers
to
(1)
those
who
are
thoughtful,
(2)
those
who are
 grave
 and
 silent,
 (3)
 ascetics,
 (4)
 the
 persistent,
 (5)
 mendicants,
 (6) sages,
and
(7)
saints. The
word
nirgrantha
conveys
these
ideas:
(1)
one
who
is
liberated
from nescience,
 (2)
 one
 who
 has
 no
 connection
 with
 scriptural
 injunction,
 i.e., who
is
freed
from
the
obligation
of
the
rules
and
regulations
mentioned
in the
 revealed
 scriptures
 like
 ethics,
 Vedas,
 philosophy,
 psychology
 and metaphysics
(in
other
words
the
fools,
illiterate,
urchins,
etc.,
who
have
no connection
with
regulative
principles),
(3)
a
capitalist,
and
also
(4)
one
who is
penniless. According
to
the
Śabda-kośa
dictionary,
the
affix
ni
is
used
in
the
sense of
 (1)
 certainty,
 (2)
 counting,
 (3)
 building,
 and
 (4)
 forbiddance,
 and
 the word
grantha
is
used
in
the
sense
of
wealth,
thesis,
vocabulary,
etc. The
 word
 urukrama
 means
 "the
 one
 whose
 activities
 are
 glorious." Krama
means
"step."
This
word
urukrama
specifically
indicates
the
Lord's incarnation
as
Vāmana,
who
covered
the
whole
universe
by
immeasurable steps.
Lord
Viṣṇu
is
powerful,
and
His
activities
are
so
glorious
that
He
has created
 the
 spiritual
 world
 by
 His
 internal
 potency
 and
 the
 material
 world by
 His
 external
 potency.
 By
 His
 all-pervading
 features
 He
 is
 everywhere present
 as
 the
 Supreme
 Truth,
 and
 in
 His
 personal
 feature
 He
 is
 always present
 in
 His
 transcendental
 abode
 of
 Goloka
 Vṛndāvana,
 where
 He displays
 His
 transcendental
 pastimes
 in
 all
 variegatedness.
 His
 activities cannot
 be
 compared
 to
 anyone
 else's,
 and
 therefore
 the
 word
 urukrama
 is just
applicable
to
Him
only. According
 to
 Sanskrit
 verbal
 arrangement,
 kurvanti
 refers
 to
 doing things
 for
 someone
 else.
 Therefore,
 it
 means
 that
 the
 ātmārāmas
 render devotional
 service
 unto
 the
 Lord
 not
 for
 personal
 interest
 but
 for
 the pleasure
of
the
Lord,
Urukrama. Hetu
means
"causal."
There
are
many
causes
for
one's
sense
satisfaction, and
they
can
be
chiefly
classified
as
material
enjoyment,
mystic
powers
and liberation,
 which
 are
 generally
 desired
 by
 progressive
 persons.
 As
 far
 as material
 enjoyments
 are
 concerned,
 they
 are
 innumerable,
 and
 the materialists
 are
 eager
 to
 increase
 them
 more
 and
 more
 because
 they
 are under
the
illusory
energy.
There
is
no
end
to
the
list
of
material
enjoyments,

nor
 can
 anyone
 in
 the
 material
 universe
 have
 all
 of
 them.
 As
 far
 as
 the mystic
 powers
 are
 concerned,
 they
 are
 eight
 in
 all
 (such
 as
 to
 become
 the minutest
 in
 form,
 to
 become
 weightless,
 to
 have
 anything
 one
 desires,
 to lord
 it
 over
 the
 material
 nature,
 to
 control
 other
 living
 beings,
 to
 throw earthly
globes
in
outer
space,
etc.).
These
mystic
powers
are
mentioned
in the
Bhāgavatam.
The
forms
of
liberation
are
five
in
number. Therefore,
unalloyed
devotion
means
service
to
the
Lord
without
desire for
the
above-mentioned
personal
benefits.
And
the
powerful
Personality
of Godhead
 Śrī
 Kṛṣṇa
 can
 be
 fully
 satisfied
 by
 such
 unalloyed
 devotees
 free from
all
sorts
of
desires
for
personal
benefit. Unalloyed
devotional
service
of
the
Lord
progresses
in
different
stages. Practice
of
devotional
service
in
the
material
field
is
of
eighty-one
different qualities,
 and
 above
 such
 activities
 is
 the
 transcendental
 practice
 of devotional
 service,
 which
 is
 one
 and
 is
 called
 sādhana-bhakti.
 When unalloyed
 practice
 of
 sādhana-bhakti
 is
 matured
 into
 transcendental
 love for
the
Lord,
the
transcendental
loving
service
of
the
Lord
begins
gradually developing
into
nine
progressive
stages
of
loving
service
under
the
headings of
 attachment,
 love,
 affection,
 feelings,
 affinity,
 adherence,
 following, ecstasy,
and
intense
feelings
of
separation. The
 attachment
 of
 an
 inactive
 devotee
 develops
 up
 to
 the
 stage
 of transcendental
love
of
God.
Attachment
of
an
active
servitor
develops
up
to the
 stage
 of
 adherence,
 and
 that
 for
 a
 friendly
 devotee
 develops
 up
 to
 the stage
of
following,
and
the
same
is
also
the
case
for
the
paternal
devotees. Devotees
 in
 conjugal
 love
 develop
 ecstasy
 up
 to
 the
 stage
 of
 intense feelings
 of
 separation.
 These
 are
 some
 of
 the
 features
 of
 unalloyed devotional
service
of
the
Lord. According
 to
 Hari-bhakti-sudhodaya,
 the
 import
 of
 the
 word
 itthambhūta
 is
 "complete
 bliss."
 Transcendental
 bliss
 in
 the
 realization
 of impersonal
Brahman
becomes
comparable
to
the
scanty
water
contained
in the
pit
made
by
a
cow's
hoof.
It
is
nothing
compared
with
the
ocean
of
bliss of
the
vision
of
the
Personality
of
Godhead.
The
personal
form
of
Lord
Śrī Kṛṣṇa
 is
 so
 attractive
 that
 it
 comprehends
 all
 attraction,
 all
 bliss
 and
 all tastes
(rasas).
These
attractions
are
so
strong
that
no
one
wants
to
exchange them
 for
 material
 enjoyment,
 mystic
 powers
 and
 liberation.
 There
 is
 no need
of
logical
arguments
in
support
of
this
statement,
but
out
of
one's
own nature
 one
 becomes
 attracted
 by
 the
 qualities
 of
 Lord
 Śrī
 Kṛṣṇa.
 We
 must

know
 for
 certain
 that
 the
 qualities
 of
 the
 Lord
 have
 nothing
 to
 do
 with mundane
 qualities.
 All
 of
 them
 are
 full
 of
 bliss,
 knowledge
 and
 eternity. There
 are
 innumerable
 qualities
 of
 the
 Lord,
 and
 one
 is
 attracted
 by
 one quality
while
another
is
attracted
by
another. Great
 sages,
 such
 as
 the
 four
 bachelor-devotees
 Sanaka,
 Sanātana, Sananda
and
Sanat-kumāra,
were
attracted
by
the
fragrance
of
flowers
and tulasī
leaves
anointed
with
the
pulp
of
sandalwood
offered
at
the
lotus
feet of
 the
 Lord.
 Similarly,
 Śukadeva
 Gosvāmī
 was
 attracted
 by
 the transcendental
 pastimes
 of
 the
 Lord.
 Śukadeva
 Gosvāmī
 was
 already situated
 in
 the
 liberated
 stage,
 yet
 he
 was
 attracted
 by
 the
 pastimes
 of
 the Lord.
 This
 proves
 that
 the
 quality
 of
 His
 pastimes
 has
 nothing
 to
 do
 with material
 affinity.
 Similarly,
 the
 young
 cowherd
 damsels
 were
 attracted
 by the
bodily
features
of
the
Lord,
and
Rukmiṇī
was
attracted
by
hearing
about the
glories
of
the
Lord.
Lord
Kṛṣṇa
attracts
even
the
mind
of
the
goddess
of fortune.
 He
 attracts,
 in
 special
 cases,
 the
 minds
 of
 all
 young
 girls.
 He attracts
the
minds
of
the
elderly
ladies
by
paternal
affection.
He
attracts
the minds
of
the
male
in
the
humors
of
servitude
and
friendship. The
 word
 hari
 conveys
 various
 meanings,
 but
 the
 chief
 import
 of
 the word
 is
 that
 He
 (the
 Lord)
 vanquishes
 everything
 inauspicious
 and
 takes away
 the
 mind
 of
 the
 devotee
 by
 awarding
 pure
 transcendental
 love.
 By remembering
the
Lord
in
acute
distress
one
can
be
free
from
all
varieties
of miseries
and
anxieties.
Gradually
the
Lord
vanquishes
all
obstacles
on
the path
 of
 devotional
 service
 of
 a
 pure
 devotee,
 and
 the
 result
 of
 nine devotional
activities,
such
as
hearing
and
chanting,
becomes
manifested. By
His
personal
features
and
transcendental
attributes,
the
Lord
attracts all
psychological
activities
of
a
pure
devotee.
Such
is
the
attractive
power
of Lord
Kṛṣṇa.
The
attraction
is
so
powerful
that
a
pure
devotee
never
hankers for
 any
 one
 of
 the
 four
 principles
 of
 religion.
 These
 are
 the
 attractive features
of
the
transcendental
attributes
of
the
Lord.
And
adding
to
this
the words
 api
 and
ca,
 one
 can
 increase
 the
 imports
 unlimitedly.
 According
 to Sanskrit
grammar
there
are
seven
synonyms
for
the
word
api. So
 by
 interpreting
 each
 and
 every
 word
 of
 this
 śloka,
 one
 can
 see unlimited
numbers
of
transcendental
qualities
of
Lord
Kṛṣṇa
that
attract
the mind
of
a
pure
devotee. TEXT
11

harer
guṇākṣipta-matir bhagavān
bādarāyaṇiḥ adhyagān
mahad
ākhyānaṁ nityaṁ
viṣṇu-jana-priyaḥ SYNONYMS hareḥ-of
 Hari,
 the
 Personality
 of
 Godhead;
 guṇa-transcendental
 attribute; ākṣipta-being
 absorbed
 in;
 matiḥ-mind;
bhagavān-powerful;
 bādarāyaṇiḥthe
 son
 of
 Vyāsadeva;
 adhyagāt-underwent
 studies;
 mahat-great; ākhyānam-narration;
 nityam-regularly;
 viṣṇu-jana-devotees
 of
 the
 Lord; priyaḥ-beloved.

Śrīla
Śukadeva
Gosvāmī,
son
of
Śrīla
Vyāsadeva,
was
not
only transcendentally
powerful.
He
was
also
very
dear
to
the
devotees
of
the Lord.
Thus
he
underwent
the
study
of
this
great
narration
[ŚrīmadBhāgavatam].

According
 to
Brahma-vaivarta
 Purāṇa,
 Śrīla
 Śukadeva
 Gosvāmī
 was
 a liberated
 soul
 even
 within
 the
 womb
 of
 his
 mother.
 Śrīla
 Vyāsadeva
 knew that
 the
 child,
 after
 his
 birth,
 would
 not
 stay
 at
 home.
 Therefore
 he (Vyāsadeva)
 impressed
 upon
 him
 the
 synopsis
 of
 the
 Bhāgavatam
 so
 that the
child
could
be
made
attached
to
the
transcendental
activities
of
the
Lord. After
 his
 birth,
 the
 child
 was
 still
 more
 educated
 in
 the
 subject
 of
 the Bhāgavatam
by
recitation
of
the
actual
poems. The
idea
is
that
generally
the
liberated
souls
are
attached
to
the
feature
of impersonal
 Brahman
 with
 a
 monistic
 view
 of
 becoming
 one
 with
 the supreme
 whole.
 But
 by
 the
 association
 of
 pure
 devotees
 like
 Vyāsadeva, even
the
liberated
soul
becomes
attracted
to
the
transcendental
qualities
of the
Lord.
By
the
mercy
of
Śrī
Nārada,
Śrīla
Vyāsadeva
was
able
to
narrate the
great
epic
of
Śrīmad-Bhāgavatam,
and
by
the
mercy
of
Vyāsadeva,
Śrīla Śukadeva
 Gosvāmī
 was
 able
 to
 grasp
 the
 import.
 The
 transcendental qualities
of
the
Lord
are
so
attractive
that
Śrīla
Śukadeva
Gosvāmī
became

detached
 from
 being
 completely
 absorbed
 in
 impersonal
 Brahman
 and positively
took
up
the
personal
activity
of
the
Lord. Practically
 he
 was
 thrown
 from
 the
 impersonal
 conception
 of
 the Absolute,
thinking
within
himself
that
he
had
simply
wasted
so
much
time in
 devoting
 himself
 to
 the
 impersonal
 feature
 of
 the
 Supreme,
 or
 in
 other words,
he
realized
more
transcendental
bliss
with
the
personal
feature
than the
 impersonal.
 And
 from
 that
 time,
 not
 only
 did
 he
 himself
 become
 very dear
to
the
viṣṇu-janas,
or
the
devotees
of
the
Lord,
but
also
the
viṣṇu-janas became
very
dear
to
him.
The
devotees
of
the
Lord,
who
do
not
wish
to
kill the
 individuality
 of
 the
 living
 entities
 and
 who
 desire
 to
 become
 personal servitors
 of
 the
 Lord,
 do
 not
 very
 much
 like
 the
 impersonalists,
 and similarly
 the
 impersonalists,
 who
 desire
 to
 become
 one
 with
 the
 Supreme, are
 unable
 to
 evaluate
 the
 devotees
 of
 the
 Lord.
 Thus
 from
 time immemorial
 these
 two
 transcendental
 pilgrims
 have
 sometimes
 been competitors.
 In
 other
 words,
 each
 of
 them
 likes
 to
 keep
 separate
 from
 the other
 because
 of
 the
 ultimate
 personal
 and
 impersonal
 realizations. Therefore
it
appears
that
Śrīla
Śukadeva
Gosvāmī
also
had
no
liking
for
the devotees.
 But
 since
 he
 himself
 became
 a
 saturated
 devotee,
 he
 desired always
 the
 transcendental
 association
 of
 the
 viṣṇu-janas,
 and
 the
 viṣṇujanas
 also
 liked
 his
 association,
 since
 he
 became
 a
 personal
 Bhāgavata. Thus
 both
 the
 son
 and
 the
 father
 were
 completely
 cognizant
 of transcendental
knowledge
in
Brahman,
and
afterwards
both
of
them
became absorbed
in
the
personal
features
of
the
Supreme
Lord.
The
question
as
to how
Śukadeva
Gosvāmī
was
attracted
by
the
narration
of
the
Bhāgavatam is
thus
completely
answered
by
this
śloka. TEXT
12 parīkṣito
'tha
rājarṣer janma-karma-vilāpanam saṁsthāṁ
ca
pāṇḍu-putrāṇāṁ vakṣye
kṛṣṇa-kathodayam SYNONYMS parīkṣitaḥ-of
King
Parīkṣit;
atha-thus;
rājarṣeḥ-of
the
King
who
was
the
ṛṣi among
 the
 kings;
 janma-birth;
 karma-activities;
 vilāpanam-deliverance;

saṁsthām-renunciation
 of
 the
 world;
 ca-and;
pāṇḍu-putrāṇām-of
 the
 sons of
Pāṇḍu;
vakṣye-I
shall
speak;
kṛṣṇa-kathā-udayam-that
which
gives
rise
to the
transcendental
narration
of
Kṛṣṇa,
the
Supreme
Personality
of
Godhead.

Sūta
Gosvāmī
thus
addressed
the
ṛṣis
headed
by
Śaunaka:
Now
I shall
begin
the
transcendental
narration
of
the
Lord
Śrī
Kṛṣṇa
and topics
of
the
birth,
activities
and
deliverance
of
King
Parīkṣit,
the
sage amongst
kings,
as
well
as
topics
of
the
renunciation
of
the
worldly order
by
the
sons
of
Pāṇḍu.

Lord
 Kṛṣṇa
 is
 so
 kind
 to
 the
 fallen
 souls
 that
 He
 personally
 incarnates Himself
 amongst
 the
 different
 kinds
 of
 living
 entities
 and
 takes
 part
 with them
 in
 daily
 activities.
 Any
 historical
 fact
 old
 or
 new
 which
 has
 a connection
 with
 the
 activities
 of
 the
 Lord
 is
 to
 be
 understood
 as
 a transcendental
narration
of
the
Lord.
Without
Kṛṣṇa,
all
the
supplementary literatures
 like
 the
 Purāṇas
 and
 Mahābhārata
 are
 simply
 stories
 or historical
facts.
But
with
Kṛṣṇa
they
become
transcendental,
and
when
we hear
 of
 them
 we
 at
 once
 become
 transcendentally
 related
 with
 the
 Lord. Śrīmad-Bhāgavatam
 is
 also
 a
 Purāṇa,
 but
 the
 special
 significance
 of
 this Purāṇa
 is
 that
 the
 activities
 of
 the
 Lord
 are
 central
 and
 not
 just supplementary
 historical
 facts.
 Śrīmad-Bhāgavatam
 is
 thus
 recommended by
Lord
Śrī
Caitanya
Mahāprabhu
as
the
spotless
Purāṇa.
There
is
a
class of
less
intelligent
devotees
of
the
Bhāgavata
Purāṇa
who
desire
to
relish
at once
 the
 activities
 of
 the
 Lord
 narrated
 in
 the
 Tenth
 Canto
 without
 first understanding
the
primary
cantos.
They
are
under
the
false
impression
that the
other
cantos
are
not
concerned
with
Kṛṣṇa,
and
thus
more
foolishly
than intelligently
they
take
to
the
reading
of
the
Tenth
Canto.
These
readers
are specifically
 told
 herein
 that
 the
 other
 cantos
 of
 the
 Bhāgavatam
 are
 as important
 as
 the
 Tenth
 Canto.
 No
 one
 should
 try
 to
 go
 into
 the
 matters
 of the
 Tenth
 Canto
 without
 having
 thoroughly
 understood
 the
 purport
 of
 the other
nine
cantos.
Kṛṣṇa
and
His
pure
devotees
like
the
Pāṇḍavas
are
on
the same
plane.
Kṛṣṇa
is
not
without
His
devotees
of
all
the
rasas,
and
the
pure devotees
 like
 the
 Pāṇḍavas
 are
 not
 without
 Kṛṣṇa.
 The
 devotees
 and
 the Lord
 are
 interlinked,
 and
 they
 cannot
 be
 separated.
 Therefore
 talks
 about them
are
all
kṛṣṇa-kathā,
or
topics
of
the
Lord.

TEXTS
13-14 yadā
mṛdhe
kaurava-sṛñjayānāṁ vīreṣv
atho
vīra-gatiṁ
gateṣu vṛkodarāviddha-gadābhimarśabhagnoru-daṇḍe
dhṛtarāṣṭra-putre bhartuḥ
priyaṁ
drauṇir
iti
sma
paśyan kṛṣṇā-sutānāṁ
svapatāṁ
śirāṁsi upāharad
vipriyam
eva
tasya jugupsitaṁ
karma
vigarhayanti SYNONYMS yadā-when;
 mṛdhe-in
 the
 battlefield;
 kaurava-the
 party
 of
 Dhṛtarāṣṭra; sṛñjayānām-of
the
party
of
the
Pāṇḍavas;
vīreṣu-of
the
warriors;
atho-thus; vīra-gatim-the
destination
deserved
by
the
warriors;
gateṣu-being
obtained; vṛkodara-Bhīma
 (the
 second
 Pāṇḍava);
 āviddha-beaten;
gadā-by
 the
 club; abhimarśa-lamenting;
bhagna-broken;
uru-daṇḍe-spinal
 cord;
dhṛtarāṣṭraputre-the
son
of
King
Dhṛtarāṣṭra;
bhartuḥ-of
the
master;
priyam-pleasing; drauṇiḥ-the
 son
 of
 Droṇācārya;
 iti-thus;
 sma-shall
 be;
 paśyan-seeing; kṛṣṇā-Draupadī;
 sutānām-of
 the
 sons;
 svapatām-while
 sleeping;
 śirāṁsiheads;
upāharat-delivered
as
a
prize;
vipriyam-pleasing;
eva-like;
tasya-his; jugupsitam-most
heinous;
karma-act;
vigarhayanti-disapproving.

When
the
respective
warriors
of
both
camps,
namely
the
Kauravas and
the
Pāṇḍavas,
were
killed
on
the
Battlefield
of
Kurukṣetra
and
the dead
warriors
obtained
their
deserved
destinations,
and
when
the
son of
Dhṛtarāṣṭra
fell
down
lamenting,
his
spine
broken,
being
beaten
by the
club
of
Bhīmasena,
the
son
of
Droṇācārya
[Aśvatthāmā]
beheaded the
five
sleeping
sons
of
Draupadī
and
delivered
them
as
a
prize
to
his master,
foolishly
thinking
that
he
would
be
pleased.
Duryodhana, however,
disapproved
of
the
heinous
act,
and
he
was
not
pleased
in
the least.

Transcendental
topics
of
the
activities
of
Lord
Śrī
Kṛṣṇa
in
the
ŚrīmadBhāgavatam
begin
from
the
end
of
the
battle
at
Kurukṣetra,
where
the
Lord Himself
 spoke
 about
 Himself
 in
 the
 Bhagavad-gītā.
 Therefore,
 both
 the Bhagavad-gītā
 and
Śrīmad-Bhāgavatam
 are
 transcendental
 topics
 of
 Lord Kṛṣṇa.
The
Gītā
is
kṛṣṇa-kathā,
or
topics
of
Kṛṣṇa,
because
it
is
spoken
by the
 Lord,
 and
 the
 Bhāgavatam
 is
 also
 kṛṣṇa-kathā
 because
 it
 is
 spoken about
 the
 Lord.
 Lord
 Śrī
 Caitanya
 Mahāprabhu
 wanted
 everyone
 to
 be informed
of
both
kṛṣṇa-kathās
by
His
order.
Lord
Kṛṣṇa
Caitanya
is
Kṛṣṇa Himself
 in
 the
 garb
 of
 a
 devotee
 of
 Kṛṣṇa,
 and
 therefore
 the
 versions
 of both
 Lord
 Kṛṣṇa
 and
 Śrī
 Kṛṣṇa
 Caitanya
 Mahāprabhu
 are
 identical.
 Lord Caitanya
desired
that
all
who
are
born
in
India
seriously
understand
such kṛṣṇa-kathās
 and
 then
 after
 full
 realization
 preach
 the
 transcendental message
 to
 everyone
 in
 all
 parts
 of
 the
 world.
 That
 will
 bring
 about
 the desired
peace
and
prosperity
of
the
stricken
world. TEXT
15 mātā
śiśūnāṁ
nidhanaṁ
sutānāṁ niśamya
ghoraṁ
paritapyamānā tadārudad
vāṣpa-kalākulākṣī tāṁ
sāntvayann
āha
kirīṭamālī SYNONYMS mātā-the
mother;
śiśūnām-of
the
children;
nidhanam-massacre;
sutānām-of the
 sons;
 niśamya-after
 hearing;
 ghoram-ghastly;
 paritapyamānālamenting;
 tadā-at
 that
 time;
 arudat-began
 to
 cry;
 vāṣpa-kala-ākula-akṣīwith
 tears
 in
 the
 eyes;
 tām-her;
sāntvayan-pacifying;
āha-said;
kirīṭamālīArjuna.

Draupadī,
the
mother
of
the
five
children
of
the
Pāṇḍavas,
after hearing
of
the
massacre
of
her
sons,
began
to
cry
in
distress
with
eyes full
of
tears.
Trying
to
pacify
her
in
her
great
loss,
Arjuna
spoke
to
her thus: TEXT
16

tadā
śucas
te
pramṛjāmi
bhadre yad
brahma-bandhoḥ
śira
ātatāyinaḥ gāṇḍīva-muktair
viśikhair
upāhare tvākramya
yat
snāsyasi
dagdha-putrā SYNONYMS tadā-at
 that
 time
 only;
 śucaḥ-tears
 in
 grief;
te-your;
pramṛjāmi-shall
 wipe away;
 bhadre-O
 gentle
 lady;
 yat-when;
 brahma-bandhoḥ-of
 a
 degraded brāhmaṇa;
śiraḥ-head;
ātatāyinaḥ-of
 the
 aggressor;
 gāṇḍīva-muktaiḥ-shot by
the
bow
named
Gāṇḍīva;
viśikhaiḥ-by
the
arrows;
upāhare-shall
present to
 you;
 tvā-yourself;
 ākramya-riding
 on
 it;
 yat-which;
 snāsyasi-take
 your bath;
dagdha-putrā-after
burning
the
sons.

O
gentle
lady,
when
I
present
you
with
the
head
of
that
brāhmaṇa, after
beheading
him
with
arrows
from
my
Gāṇḍīva
bow,
I
shall
then wipe
the
tears
from
your
eyes
and
pacify
you.
Then,
after
burning
your sons'
bodies,
you
can
take
your
bath
standing
on
his
head.

An
enemy
who
sets
fire
to
the
house,
administers
poison,
attacks
all
of
a sudden
with
deadly
weapons,
plunders
wealth
or
usurps
agricultural
fields, or
entices
one's
wife
is
called
an
aggressor.
Such
an
aggressor,
though
he
be a
 brāhmaṇa
 or
 a
 so-called
 son
 of
 a
 brāhmaṇa,
 has
 to
 be
 punished
 in
 all circumstances.
 When
 Arjuna
 promised
 to
 behead
 the
 aggressor
 named Aśvatthāmā,
he
knew
well
that
Aśvatthāmā
was
the
son
of
a
brāhmaṇa,
but because
the
so-called
brāhmaṇa
acted
like
a
butcher,
he
was
taken
as
such, and
 there
 was
 no
 question
 of
 sin
 in
 killing
 such
 a
 brāhmaṇa's
 son
 who proved
to
be
a
villain. TEXT
17 iti
priyāṁ
valgu-vicitra-jalpaiḥ sa
sāntvayitvācyuta-mitra-sūtaḥ anvādravad
daṁśita
ugra-dhanvā kapi-dhvajo
guru-putraṁ
rathena

SYNONYMS iti-thus;
 priyām-unto
 the
 dear;
 valgu-sweet;
 vicitra-variegated;
 jalpaiḥ-by statements;
saḥ-he;
sāntvayitvā-satisfying;
acyuta-mitra-sūtaḥ-Arjuna,
 who is
guided
by
the
infallible
Lord
as
a
friend
and
driver;
anvādravat-followed; daṁśitaḥ-being
 protected
 by
 kavaca;
 ugra-dhanvā-equipped
 with
 furious weapons;
kapi-dhvajaḥ-Arjuna;
guru-putram-the
son
of
the
martial
teacher; rathena-getting
on
the
chariot.

Arjuna,
who
is
guided
by
the
infallible
Lord
as
friend
and
driver, thus
satisfied
the
dear
lady
by
such
statements.
Then
he
dressed
in armor
and
armed
himself
with
furious
weapons,
and
getting
into
his chariot,
he
set
out
to
follow
Aśvatthāmā,
the
son
of
his
martial
teacher. TEXT
18 tam
āpatantaṁ
sa
vilakṣya
dūrāt kumāra-hodvigna-manā
rathena parādravat
prāṇa-parīpsur
urvyāṁ yāvad-gamaṁ
rudra-bhayād
yathā
kaḥ SYNONYMS tam-him;
āpatantam-coming
over
furiously;
saḥ-he;
vilakṣya-seeing;
dūrātfrom
 a
 distance;
 kumāra-hā-the
 murderer
 of
 the
 princes;
 udvigna-manāḥdisturbed
 in
 mind;
 rathena-on
 the
 chariot;
 parādravat-fled;
 prāṇa-life; parīpsuḥ-for
protecting;
urvyām-with
great
speed;
yāvat-gamam-as
he
fled; rudra-bhayāt-by
fear
of
Śiva;
yathā-as;
kaḥ-Brahmā
(or
arkaḥ-Sūrya).

Aśvatthāmā,
the
murderer
of
the
princes,
seeing
from
a
great distance
Arjuna
coming
at
him
with
great
speed,
fled
in
his
chariot, panic
stricken,
just
to
save
his
life,
as
Brahmā
fled
in
fear
from
Śiva.

According
 to
 the
 reading
 matter,
 either
 kaḥ
 or
 arkaḥ,
 there
 are
 two references
 in
 the
 Purāṇas.
Kaḥ
 means
 Brahmā,
 who
 once
 became
 allured

by
 his
 daughter
 and
 began
 to
 follow
 her,
 which
 infuriated
 Śiva,
 who attacked
Brahmā
with
his
trident.
Brahmājī
fled
in
fear
of
his
life.
As
far
as arkaḥ
is
concerned,
there
is
a
reference
in
the
Vāmana
Purāṇa.
There
was
a demon
 by
 the
 name
 Vidyunmālī
 who
 was
 gifted
 with
 a
 glowing
 golden airplane
 which
 traveled
 to
 the
 back
 of
 the
 sun,
 and
 night
 disappeared because
of
the
glowing
effulgence
of
this
plane.
Thus
the
sun-god
became angry,
 and
 with
 his
 virulent
 rays
 he
 melted
 the
 plane.
 This
 enraged
 Lord Śiva.
 Lord
 Śiva
 then
 attacked
 the
 sun-god,
 who
 fled
 away
 and
 at
 last
 fell down
at
Kāśī
(Vārāṇasī),
and
the
place
became
famous
as
Lolārka. TEXT
19 yadāśaraṇam
ātmānam aikṣata
śrānta-vājinam astraṁ
brahma-śiro
mene ātma-trāṇaṁ
dvijātmajaḥ SYNONYMS yadā-when;
 aśaraṇam-without
 being
 alternatively
 protected;
 ātmānam-his own
 self;
 aikṣata-saw;
 śrānta-vājinam-the
 horses
 being
 tired;
 astramweapon;
 brahma-śiraḥ-the
 topmost
 or
 ultimate
 (nuclear);
 mene-applied; ātma-trāṇam-just
to
save
himself;
dvija-ātma-jaḥ-the
son
of
a
brāhmaṇa.

When
the
son
of
the
brāhmaṇa
[Aśvatthāmā]
saw
that
his
horses were
tired,
he
considered
that
there
was
no
alternative
for
protection outside
of
his
using
the
ultimate
weapon,
the
brahmāstra
[nuclear weapon].

In
 the
 ultimate
 issue
 only,
 when
 there
 is
 no
 alternative,
 the
 nuclear weapon
 called
 the
 brahmāstra
 is
 applied.
 The
 word
 dvijātmajaḥ
 is significant
here
because
Aśvatthāmā,
although
the
son
of
Droṇācārya,
was not
 exactly
 a
 qualified
 brāhmaṇa.
 The
 most
 intelligent
 man
 is
 called
 a brāhmaṇa,
 and
 it
 is
 not
 a
 hereditary
 title.
 Aśvatthāmā
 was
 also
 formerly called
the
brahma-bandhu,
or
the
friend
of
a
brāhmaṇa.
Being
a
friend
of
a

brāhmaṇa
does
not
mean
that
one
is
a
brāhmaṇa
by
qualification.
A
friend or
son
of
a
brāhmaṇa,
when
fully
qualified,
can
be
called
a
brāhmaṇa
 and not
 otherwise.
 Since
 Aśvatthāmā's
 decision
 is
 immature,
 he
 is
 purposely called
herein
the
son
of
a
brāhmaṇa. TEXT
20 athopaspṛśya
salilaṁ sandadhe
tat
samāhitaḥ ajānann
api
saṁhāraṁ prāṇa-kṛcchra
upasthite SYNONYMS atha-thus;
upaspṛśya-touching
in
sanctity;
salilam-water;
sandadhe-chanted the
 hymns;
 tat-that;
 samāhitaḥ-being
 in
 concentration;
 ajānan-without knowing;
 api-although;
 saṁhāram-withdrawal;
 prāṇa-kṛcchre-life
 being put
in
danger;
upasthite-being
placed
in
such
a
position.

Since
his
life
was
in
danger,
he
touched
water
in
sanctity
and concentrated
upon
the
chanting
of
the
hymns
for
throwing
nuclear weapons,
although
he
did
not
know
how
to
withdraw
such
weapons.

The
subtle
forms
of
material
activities
are
finer
than
grosser
methods
of material
manipulation.
Such
subtle
forms
of
material
activities
are
effected through
purification
of
sound.
The
same
method
is
adopted
here
by
chanting hymns
to
act
as
nuclear
weapons. TEXT
21 tataḥ
prāduṣkṛtaṁ
tejaḥ pracaṇḍaṁ
sarvato
diśam prāṇāpadam
abhiprekṣya viṣṇuṁ
jiṣṇur
uvāca
ha

SYNONYMS tataḥ-thereafter;
prāduṣkṛtam-disseminated;
tejaḥ-glare;
 pracaṇḍam-fierce; sarvataḥ-all
 around;
 diśam-directions;
 prāṇa-āpadam-affecting
 life; abhiprekṣya-having
 observed
 it;
 viṣṇum-unto
 the
 Lord;
 jiṣṇuḥ-Arjuna; uvāca-said;
ha-in
the
past.

Thereupon
a
glaring
light
spread
in
all
directions.
It
was
so
fierce that
Arjuna
thought
his
own
life
in
danger,
and
so
he
began
to
address Lord
Śrī
Kṛṣṇa. TEXT
22 arjuna
uvāca kṛṣṇa
kṛṣṇa
mahā-bāho bhaktānām
abhayaṅkara tvam
eko
dahyamānānām apavargo
'si
saṁsṛteḥ SYNONYMS arjunaḥ
 uvāca-Arjuna
 said;
 kṛṣṇa-O
 Lord
 Kṛṣṇa;
 kṛṣṇa-O
 Lord
 Kṛṣṇa; mahā-bāho-He
 who
 is
 the
 Almighty;
 bhaktānām-of
 the
 devotees; abhayaṅkara-eradicating
 the
 fears
 of;
 tvam-You;
 ekaḥ-alone; dahyamānānām-those
 who
 are
 suffering
 from;
 apavargaḥ-the
 path
 of liberation;
asi-are;
saṁsṛteḥ-in
the
midst
of
material
miseries.

Arjuna
said:
O
my
Lord
Śrī
Kṛṣṇa,
You
are
the
almighty Personality
of
Godhead.
There
is
no
limit
to
Your
different
energies. Therefore
only
You
are
competent
to
instill
fearlessness
in
the
hearts
of Your
devotees.
Everyone
in
the
flames
of
material
miseries
can
find
the path
of
liberation
in
You
only.

Arjuna
was
aware
of
the
transcendental
qualities
of
Lord
Śrī
Kṛṣṇa,
as
he had
already
experienced
them
during
the
Kurukṣetra
War,
in
which
both
of

them
 were
 present.
 Therefore,
 Arjuna's
 version
 of
 Lord
 Kṛṣṇa
 is authoritative.
Kṛṣṇa
is
almighty
and
is
especially
the
cause
of
fearlessness for
 the
 devotees.
 A
 devotee
 of
 the
 Lord
 is
 always
 fearless
 because
 of
 the protection
given
by
the
Lord.
Material
existence
is
something
like
a
blazing fire
 in
 the
 forest,
 which
 can
 be
 extinguished
 by
 the
 mercy
 of
 the
 Lord
 Śrī Kṛṣṇa.
 The
 spiritual
 master
 is
 the
 mercy
 representative
 of
 the
 Lord. Therefore,
a
person
burning
in
the
flames
of
material
existence
may
receive the
rains
of
mercy
of
the
Lord
through
the
transparent
medium
of
the
selfrealized
 spiritual
 master.
 The
 spiritual
 master,
 by
 his
 words,
 can
 penetrate into
the
heart
of
the
suffering
person
and
inject
knowledge
transcendental, which
alone
can
extinguish
the
fire
of
material
existence. TEXT
23 tvam
ādyaḥ
puruṣaḥ
sākṣād īśvaraḥ
prakṛteḥ
paraḥ māyāṁ
vyudasya
cic-chaktyā kaivalye
sthita
ātmani SYNONYMS tvam
ādyaḥ-You
are
the
original;
puruṣaḥ-the
enjoying
personality;
sākṣātdirectly;
 īśvaraḥ-the
 controller;
 prakṛteḥ-of
 material
 nature;
 paraḥtranscendental;
māyām-the
 material
 energy;
vyudasya-one
 who
 has
 thrown aside;
 cit-śaktyā-by
 dint
 of
 internal
 potency;
 kaivalye-in
 pure
 eternal knowledge
and
bliss;
sthitaḥ-placed;
ātmani-own
self.

You
are
the
original
Personality
of
Godhead
who
expands
Himself all
over
the
creations
and
is
transcendental
to
material
energy.
You have
cast
away
the
effects
of
the
material
energy
by
dint
of
Your spiritual
potency.
You
are
always
situated
in
eternal
bliss
and transcendental
knowledge.

The
Lord
states
in
the
Bhagavad-gītā
 that
 one
 who
 surrenders
 unto
 the lotus
feet
of
the
Lord
can
get
release
from
the
clutches
of
nescience.
Kṛṣṇa

is
 just
 like
 the
 sun,
 and
 māyā
 or
 material
 existence
 is
 just
 like
 darkness. Wherever
 there
 is
 the
 light
 of
 the
 sun,
 darkness
 or
 ignorance
 at
 once vanishes.
The
best
means
to
get
out
of
the
world
of
ignorance
is
suggested here.
The
Lord
is
addressed
herein
as
the
original
Personality
of
Godhead. From
 Him
 all
 other
 Personalities
 of
 Godhead
 expand.
 The
 all-pervasive Lord
Viṣṇu
is
Lord
Kṛṣṇa's
plenary
portion
or
expansion.
The
Lord
expands Himself
in
innumerable
forms
of
Godhead
and
living
beings,
along
with
His different
energies.
But
Śrī
Kṛṣṇa
is
the
original
primeval
Lord
from
whom everything
 emanates.
 The
 all-pervasive
 feature
 of
 the
 Lord
 experienced within
 the
 manifested
 world
 is
 also
 a
 partial
 representation
 of
 the
 Lord. Paramātmā,
 therefore,
 is
 included
 within
 Him.
 He
 is
 the
 Absolute Personality
of
Godhead.
He
has
nothing
to
do
with
the
actions
and
reactions of
the
material
manifestation
because
He
is
far
above
the
material
creation. Darkness
is
a
perverse
representation
of
the
sun,
and
therefore
the
existence of
darkness
depends
on
the
existence
of
the
sun,
but
in
the
sun
proper
there is
 no
 trace
 of
 darkness.
 As
 the
 sun
 is
 full
 of
 light
 only,
 similarly
 the Absolute
Personality
of
Godhead,
beyond
the
material
existence,
is
full
of bliss.
 He
 is
 not
 only
 full
 of
 bliss,
 but
 also
 full
 of
 transcendental variegatedness.
 Transcendence
 is
 not
 at
 all
 static,
 but
 full
 of
 dynamic variegatedness.
 He
 is
 distinct
 from
 the
 material
 nature,
 which
 is complicated
 by
 the
 three
 modes
 of
 material
 nature.
 He
 is
 parama,
 or
 the chief.
Therefore
He
is
absolute.
He
has
manifold
energies,
and
through
His diverse
energies
He
creates,
manifests,
maintains
and
destroys
the
material world.
In
His
own
abode,
however,
everything
is
eternal
and
absolute.
The world
 is
 not
 conducted
 by
 the
 energies
 or
 powerful
 agents
 by
 themselves, but
by
the
potent
all-powerful
with
all
energies. TEXT
24 sa
eva
jīva-lokasya māyā-mohita-cetasaḥ vidhatse
svena
vīryeṇa śreyo
dharmādi-lakṣaṇam SYNONYMS saḥ-that
 Transcendence;
 eva-certainly;
 jīva-lokasya-of
 the
 conditioned living
 beings;
 māyā-mohita-captivated
 by
 the
 illusory
 energy;
 cetasaḥ-by

the
heart;
vidhatse-execute;
svena-by
Your
own;
vīryeṇa-influence;
śreyaḥultimate
 good;
 dharma-ādi-four
 principles
 of
 liberation;
 lakṣaṇamcharacterized
by.

And
yet,
though
You
are
beyond
the
purview
of
the
material
energy, You
execute
the
four
principles
of
liberation
characterized
by
religion and
so
on
for
the
ultimate
good
of
the
conditioned
souls.

The
 Personality
 of
 Godhead
 Śrī
 Kṛṣṇa,
 out
 of
 His
 causeless
 mercy, descends
on
the
manifested
world
without
being
influenced
by
the
material modes
 of
 nature.
 He
 is
 eternally
 beyond
 the
 material
 manifestations.
 He descends
 out
 of
 His
 causeless
 mercy
 only
 to
 reclaim
 the
 fallen
 souls
 who are
 captivated
 by
 the
 illusory
 energy.
 They
 are
 attacked
 by
 the
 material energy,
and
they
want
to
enjoy
her
under
false
pretexts,
although
in
essence the
living
entity
is
unable
to
enjoy.
One
is
eternally
the
servitor
of
the
Lord, and
when
he
forgets
this
position
he
thinks
of
enjoying
the
material
world, but
 factually
 he
 is
 in
 illusion.
 The
 Lord
 descends
 to
 eradicate
 this
 false sense
 of
 enjoyment
 and
 thus
 reclaim
 conditioned
 souls
 back
 to
 Godhead. That
is
the
all-merciful
nature
of
the
Lord
for
the
fallen
souls. TEXT
25 tathāyaṁ
cāvatāras
te bhuvo
bhāra-jihīrṣayā svānāṁ
cānanya-bhāvānām anudhyānāya
cāsakṛt SYNONYMS tathā-thus;
ayam-this;
ca-and;
avatāraḥ-incarnation;
te-Your;
bhuvaḥ-of
the material
 world;
 bhāra-burden;
 jihīrṣayā-for
 removing;
 svānām-of
 the friends;
ca
ananya-bhāvānām-and
of
the
exclusive
devotees;
anudhyānāyafor
remembering
repeatedly;
ca-and;
asakṛt-fully
satisfied.

Thus
You
descend
as
an
incarnation
to
remove
the
burden
of
the world
and
to
benefit
Your
friends,
especially
those
who
are
Your exclusive
devotees
and
are
rapt
in
meditation
upon
You.

It
 appears
 that
 the
 Lord
 is
 partial
 to
 His
 devotees.
 Everyone
 is
 related with
the
Lord.
He
is
equal
to
everyone,
and
yet
He
is
more
inclined
to
His own
 men
 and
 devotees.
 The
 Lord
 is
 everyone's
 father.
 No
 one
 can
 be
 His father,
 and
 yet
 no
 one
 can
 be
 His
 son.
 His
 devotees
 are
 His
 kinsmen,
 and His
 devotees
 are
 His
 relations.
 This
 is
 His
 transcendental
 pastime.
 It
 has nothing
to
do
with
mundane
ideas
of
relations,
fatherhood
or
anything
like that.
As
mentioned
above,
the
Lord
is
above
the
modes
of
material
nature, and
 thus
 there
 is
 nothing
 mundane
 about
 His
 kinsmen
 and
 relations
 in devotional
service. TEXT
26 kim
idaṁ
svit
kuto
veti deva-deva
na
vedmy
aham sarvato
mukham
āyāti tejaḥ
parama-dāruṇam SYNONYMS kim-what
is;
idam-this;
svit-does
it
come;
kutaḥ-wherefrom;
vā
iti-be
either; deva-deva-O
Lord
of
lords;
na-not;
vedmi-do
I
know;
aham-I;
sarvataḥ-all around;
mukham-directions;
āyāti-coming
 from;
tejaḥ-effulgence;
paramavery
much;
dāruṇam-dangerous.

O
Lord
of
lords,
how
is
it
that
this
dangerous
effulgence
is
spreading all
around?
Where
does
it
come
from?
I
do
not
understand
it.

Anything
that
is
presented
before
the
Personality
of
Godhead
should
be so
 done
 after
 due
 presentation
 of
 respectful
 prayers.
 That
 is
 the
 standard

procedure,
 and
 Śrī
 Arjuna,
 although
 an
 intimate
 friend
 of
 the
 Lord,
 is observing
this
method
for
general
information. TEXT
27 śrī-bhagavān
uvāca vetthedaṁ
droṇa-putrasya brāhmam
astraṁ
pradarśitam naivāsau
veda
saṁhāraṁ prāṇa-bādha
upasthite SYNONYMS śrī-bhagavān-the
Supreme
Personality
of
Godhead;
uvāca-said;
vettha-just know
 from
 Me;
 idam-this;
droṇa-putrasya-of
 the
 son
 of
 Droṇa;
 brāhmam astram-hymns
of
the
brāhma
(nuclear)
weapon;
pradarśitam-exhibited;
nanot;
eva-even;
asau-he;
veda-know
 it;
 saṁhāram-retraction;
 prāṇa-bādheextinction
of
life;
upasthite-being
imminent.

The
Supreme
Personality
of
Godhead
said:
Know
from
Me
that
this is
the
act
of
the
son
of
Droṇa.
He
has
thrown
the
hymns
of
nuclear energy
[brahmāstra],
and
he
does
not
know
how
to
retract
the
glare. He
has
helplessly
done
this,
being
afraid
of
imminent
death.

The
brahmāstra
is
similar
to
the
modern
nuclear
weapon
manipulated
by atomic
energy.
The
atomic
energy
works
wholly
on
total
combustibility,
and so
the
brahmāstra
also
acts.
It
creates
an
intolerable
heat
similar
to
atomic radiation,
 but
 the
 difference
 is
 that
 the
 atomic
 bomb
 is
 a
 gross
 type
 of nuclear
 weapon,
 whereas
 the
 brahmāstra
 is
 a
 subtle
 type
 of
 weapon produced
by
chanting
hymns.
It
is
a
different
science,
and
in
the
days
gone by
 such
 science
 was
 cultivated
 in
 the
 land
 of
 Bhārata-varṣa.
 The
 subtle science
of
chanting
hymns
is
also
material,
but
it
has
yet
to
be
known
by
the modern
material
scientists.
Subtle
material
science
is
not
spiritual,
but
it
has a
 direct
 relationship
 with
 the
 spiritual
 method,
 which
 is
 still
 subtler.
 A chanter
of
hymns
knew
how
to
apply
the
weapon
as
well
as
how
to
retract

it.
That
was
perfect
knowledge.
But
the
son
of
Droṇācārya,
who
made
use of
 this
 subtle
 science,
 did
 not
 know
 how
 to
 retract.
 He
 applied
 it,
 being afraid
of
his
imminent
death,
and
thus
the
practice
was
not
only
improper but
also
irreligious.
As
the
son
of
a
brāhmaṇa,
he
should
not
have
made
so many
mistakes,
and
for
such
gross
negligence
of
duty
he
was
to
be
punished by
the
Lord
Himself. TEXT
28 na
hy
asyānyatamaṁ
kiñcid astraṁ
pratyavakarśanam jahy
astra-teja
unnaddham astra-jño
hy
astra-tejasā SYNONYMS na-not;
hi-certainly;
asya-of
 it;
anyatamam-other;
 kiñcit-anything;
 astramweapon;
 prati-counter;
 avakarśanam-reactionary;
 jahi-subdue
 it;
 astratejaḥ-the
 glare
 of
 this
 weapon;
 unnaddham-very
 powerful;
 astra-jñaḥexpert
 in
 military
 science;
 hi-as
 a
 matter
 of
 fact;
 astra-tejasā-by
 the influence
of
your
weapon.

O
Arjuna,
only
another
brahmāstra
can
counteract
this
weapon. Since
you
are
expert
in
the
military
science,
subdue
this
weapon's
glare with
the
power
of
your
own
weapon.

For
 the
 atomic
 bombs
 there
 is
 no
 counterweapon
 to
 neutralize
 the effects.
 But
 by
 subtle
 science
 the
 action
 of
 a
 brahmāstra
 can
 be counteracted,
 and
 those
 who
 were
 expert
 in
 the
 military
 science
 in
 those days
could
counteract
the
brahmāstra.
The
son
of
Droṇācārya
did
not
know the
 art
 of
 counteracting
 the
 weapon,
 and
 therefore
 Arjuna
 was
 asked
 to counteract
it
by
the
power
of
his
own
weapon. TEXT
29

sūta
uvāca śrutvā
bhagavatā
proktaṁ phālgunaḥ
para-vīra-hā spṛṣṭvāpas
taṁ
parikramya brāhmaṁ
brāhmāstraṁ
sandadhe SYNONYMS sūtaḥ-Sūta
 Gosvāmī;
 uvāca-said;
 śrutvā-after
 hearing;
 bhagavatā-by
 the Personality
 of
 Godhead;
proktam-what
 was
 said;
 phālgunaḥ-another
 name of
Śrī
Arjuna;
para-vīra-hā-the
killer
of
the
opposing
warrior;
spṛṣṭvā-after touching;
āpaḥ-water;
tam-Him;
parikramya-circumambulating;
brāhmamthe
 Supreme
 Lord;
 brāhma-astram-the
 supreme
 weapon;
 sandadhe-acted on.

Śrī
Sūta
Gosvāmī
said:
Hearing
this
from
the
Personality
of Godhead,
Arjuna
touched
water
for
purification,
and
after circumambulating
Lord
Śrī
Kṛṣṇa,
he
cast
his
brahmāstra
weapon
to counteract
the
other
one. TEXT
30 saṁhatyānyonyam
ubhayos tejasī
śara-saṁvṛte āvṛtya
rodasī
khaṁ
ca vavṛdhāte
'rka-vahnivat SYNONYMS saṁhatya-by
 combination
 of;
 anyonyam-one
 another;
 ubhayoḥ-of
 both; tejasī-the
glares;
śara-weapons;
saṁvṛte-covering;
āvṛtya-covering;
rodasīthe
 complete
 firmament;
 kham
 ca-outer
 space
 also;
 vavṛdhāte-increasing; arka-the
sun
globe;
vahni-vat-like
fire.

When
the
rays
of
the
two
brahmāstras
combined,
a
great
circle
of fire,
like
the
disc
of
the
sun,
covered
all
outer
space
and
the
whole

firmament
of
planets.

The
 heat
 created
 by
 the
 flash
 of
 a
 brahmāstra
 resembles
 the
 fire exhibited
in
the
sun
globe
at
the
time
of
cosmic
annihilation.
The
radiation of
atomic
energy
is
very
insignificant
in
comparison
to
the
heat
produced
by a
 brahmāstra.
 The
 atomic
 bomb
 explosion
 can
 at
 utmost
 blow
 up
 one globe,
 but
 the
 heat
 produced
 by
 the
 brahmāstra
 can
 destroy
 the
 whole cosmic
situation.
The
comparison
is
therefore
made
to
the
heat
at
the
time of
annihilation. TEXT
31 dṛṣṭvāstra-tejas
tu
tayos trīl
lokān
pradahan
mahat dahyamānāḥ
prajāḥ
sarvāḥ sāṁvartakam
amaṁsata SYNONYMS dṛṣṭvā-thus
 seeing;
 astra-weapon;
 tejaḥ-heat;
 tu-but;
 tayoḥ-of
 both;
 trīnthree;
 lokān-planets;
 pradahat-blazing;
 mahat-severely;
 dahyamānāḥburning;
prajāḥ-population;
sarvāḥ-all
over;
sāṁvartakam-the
 name
 of
 the fire
 which
 devastates
 during
 the
 annihilation
 of
 the
 universe;
 amaṁsatabegan
to
think.

All
the
population
of
the
three
worlds
was
scorched
by
the
combined heat
of
the
weapons.
Everyone
was
reminded
of
the
sāṁvartaka
fire which
takes
place
at
the
time
of
annihilation.

The
 three
 worlds
 are
 the
 upper,
 lower
 and
 intermediate
 planets
 of
 the universe.
 Although
 the
 brahmāstra
 was
 released
 on
 this
 earth,
 the
 heat produced
by
the
combination
of
both
weapons
covered
all
the
universe,
and all
 the
 populations
 on
 all
 the
 different
 planets
 began
 to
 feel
 the
 heat excessively
 and
 compared
 it
 to
 that
 of
 the
 sāṁvartaka
 fire.
 No
 planet,

therefore,
 is
 without
 living
 beings,
 as
 less
 intelligent
 materialistic
 men think. TEXT
32 prajopadravam
ālakṣya loka-vyatikaraṁ
ca
tam mataṁ
ca
vāsudevasya sañjahārārjuno
dvayam SYNONYMS prajā-the
 people
 in
 general;
 upadravam-disturbance;
 ālakṣya-having
 seen it;
 loka-the
 planets;
 vyatikaram-destruction;
 ca-also;
 tam-that;
 matam
 caand
the
opinion;
vāsudevasya-of
Vāsudeva,
Śrī
Kṛṣṇa;
sañjahāra-retracted; arjunaḥ-Arjuna;
dvayam-both
the
weapons.

Thus
seeing
the
disturbance
of
the
general
populace
and
the imminent
destruction
of
the
planets,
Arjuna
at
once
retracted
both brahmāstra
weapons,
as
Lord
Śrī
Kṛṣṇa
desired.

The
 theory
 that
 the
 modern
 atomic
 bomb
 explosions
 can
 annihilate
 the world
is
childish
imagination.
First
of
all,
the
atomic
energy
is
not
powerful enough
 to
 destroy
 the
 world.
 And
 secondly,
 ultimately
 it
 all
 rests
 on
 the supreme
 will
 of
 the
 Supreme
 Lord
 because
 without
 His
 will
 or
 sanction nothing
can
be
built
up
or
destroyed.
It
is
foolish
also
to
think
that
natural laws
 are
 ultimately
 powerful.
 Material
 nature's
 law
 works
 under
 the direction
 of
 the
 Lord,
 as
 confirmed
 in
 the
 Bhagavad-gītā.
 The
 Lord
 says there
 that
 natural
 laws
 work
 under
 His
 supervision.
 The
 world
 can
 be destroyed
 only
 by
 the
 will
 of
 the
 Lord
 and
 not
 by
 the
 whims
 of
 tiny politicians.
 Lord
 Śrī
 Kṛṣṇa
 desired
 that
 the
 weapons
 released
 by
 both Drauṇi
and
Arjuna
be
withdrawn,
and
it
was
carried
out
by
Arjuna
at
once. Similarly,
there
are
many
agents
of
the
all-powerful
Lord,
and
by
His
will only
can
one
execute
what
He
desires.

TEXT
33 tata
āsādya
tarasā dāruṇaṁ
gautamī-sutam babandhāmarṣa-tāmrākṣaḥ paśuṁ
raśanayā
yathā SYNONYMS tataḥ-thereupon;
āsādya-arrested;
tarasā-dexterously;
 dāruṇam-dangerous; gautamī-sutam-the
 son
 of
 Gautamī;
 babandha-bound
 up;
 amarṣa-angry; tāmra-akṣaḥ-with
 copper-red
 eyes;
 paśum-animal;
 raśanayā-by
 ropes; yathā-as
it
were.

Arjuna,
his
eyes
blazing
in
anger
like
two
red
balls
of
copper, dexterously
arrested
the
son
of
Gautamī
and
bound
him
with
ropes
like an
animal.

Aśvatthāmā's
 mother,
 Kṛpī,
 was
 born
 in
 the
 family
 of
 Gautama.
 The significant
point
in
this
śloka
is
that
Aśvatthāmā
was
caught
and
bound
up with
 ropes
 like
 an
 animal.
 According
 to
 Śrīdhara
 Svāmī,
 Arjuna
 was obliged
to
catch
this
son
of
a
brāhmaṇa
like
an
animal
as
a
part
of
his
duty (dharma).
This
suggestion
by
Śrīdhara
Svāmī
is
also
confirmed
in
the
later statement
of
Śrī
Kṛṣṇa.
Aśvatthāmā
was
a
bona
fide
son
of
Droṇācārya
and Kṛpī,
but
because
he
had
degraded
himself
to
a
lower
status
of
life,
it
was proper
to
treat
him
as
an
animal
and
not
as
a
brāhmaṇa.

TEXT
34 śibirāya
ninīṣantaṁ rajjvā
baddhvā
ripuṁ
balāt prāhārjunaṁ
prakupito bhagavān
ambujekṣaṇaḥ SYNONYMS śibirāya-on
 the
 way
 to
 the
 military
 camp;
ninīṣantam-while
 bringing
 him; rajjvā-by
 the
 ropes;
 baddhvā-bound
 up;
 ripum-the
 enemy;
 balāt-by
 force; prāha-said;
arjunam-unto
Arjuna;
prakupitaḥ-in
an
angry
mood;
bhagavānthe
 Personality
 of
 Godhead;
 ambuja-īkṣaṇaḥ-who
 looks
 with
 His
 lotus eyes.

After
binding
Aśvatthāmā,
Arjuna
wanted
to
take
him
to
the military
camp.
The
Personality
of
Godhead
Śrī
Kṛṣṇa,
looking
on
with His
lotus
eyes,
spoke
to
angry
Arjuna.

Both
 Arjuna
 and
 Lord
 Śrī
 Kṛṣṇa
 are
 described
 here
 in
 an
 angry
 mood, but
Arjuna's
eyes
were
like
balls
of
red
copper
whereas
the
eyes
of
the
Lord were
like
lotuses.
This
means
that
the
angry
mood
of
Arjuna
and
that
of
the Lord
are
not
on
the
same
level.
The
Lord
is
Transcendence,
and
thus
He
is absolute
in
any
stage.
His
anger
is
not
like
the
anger
of
a
conditioned
living being
 within
 the
 modes
 of
 qualitative
 material
 nature.
 Because
 He
 is absolute,
 both
 His
 anger
 and
 pleasure
 are
 the
 same.
 His
 anger
 is
 not exhibited
in
the
three
modes
of
material
nature.
It
is
only
a
sign
of
His
bent of
mind
towards
the
cause
of
His
devotee
because
that
is
His
transcendental nature.
Therefore,
even
if
He
is
angry,
the
object
of
anger
is
blessed.
He
is unchanged
in
all
circumstances. TEXT
35 mainaṁ
pārthārhasi
trātuṁ

brahma-bandhum
imaṁ
jahi yo
'sāv
anāgasaḥ
suptān avadhīn
niśi
bālakān SYNONYMS mā
 enam-never
 unto
 him;
 pārtha-O
 Arjuna;
 arhasi-ought
 to;
 trātum-give release;
 brahma-bandhum-a
 relative
 of
 a
 brāhmaṇa;
 imam-him;
 jahi-kill; yaḥ-he
 (who
 has);
 asau-those;
 anāgasaḥ-faultless;
 suptān-while
 sleeping; avadhīt-killed;
niśi-at
night;
bālakān-the
boys.

Lord
Śrī
Kṛṣṇa
said:
O
Arjuna,
you
should
not
show
mercy
by releasing
this
relative
of
a
brāhmaṇa
[brahma-bandhu],
for
he
has killed
innocent
boys
in
their
sleep.

The
word
brahma-bandhu
is
significant.
A
person
who
happens
to
take birth
 in
 the
 family
 of
 a
 brāhmaṇa
 but
 is
 not
 qualified
 to
 be
 called
 a brāhmaṇa
 is
 addressed
 as
 the
 relative
 of
 a
 brāhmaṇa,
 and
 not
 as
 a brāhmaṇa.
The
son
of
a
high
court
judge
is
not
virtually
a
high
court
judge, but
there
is
no
harm
in
addressing
a
high
court
judge's
son
as
a
relative
of the
 Honorable
 Justice.
 Therefore,
 as
 by
 birth
 only
 one
 does
 not
 become
 a high
 court
 judge,
 so
 also
 one
 does
 not
 become
 a
 brāhmaṇa
 simply
 by birthright
but
by
acquiring
the
necessary
qualifications
of
a
brāhmaṇa.
 As the
high
court
judgeship
is
a
post
for
the
qualified
man,
so
also
the
post
of
a brāhmaṇa
is
attainable
by
qualification
only.
The
śāstra
enjoins
that
even
if good
qualifications
are
seen
in
a
person
born
in
a
family
other
than
that
of
a brāhmaṇa,
 the
 qualified
 man
 has
 to
 be
 accepted
 as
 a
 brāhmaṇa,
 and similarly
 if
 a
 person
 born
 in
 the
 family
 of
 a
 brāhmaṇa
 is
 void
 of brahminical
qualification,
then
he
must
be
treated
as
a
non-brāhmaṇa
or,
in better
 terms,
 a
 relative
 of
 a
 brāhmaṇa.
 Lord
 Śrī
 Kṛṣṇa,
 the
 supreme authority
 of
 all
 religious
 principles,
 the
 Vedas,
 has
 personally
 pointed
 out these
 differences,
 and
 He
 is
 about
 to
 explain
 the
 reason
 for
 this
 in
 the following
ślokas. TEXT
36

mattaṁ
pramattam
unmattaṁ suptaṁ
bālaṁ
striyaṁ
jaḍam prapannaṁ
virathaṁ
bhītaṁ na
ripuṁ
hanti
dharma-vit SYNONYMS mattam-careless;
pramattam-intoxicated;
 unmattam-insane;
 suptam-asleep; bālam-boy;
 striyam-woman;
 jaḍam-foolish;
 prapannam-surrendered; viratham-one
who
has
lost
his
chariot;
bhītam-afraid;
na-not;
ripum-enemy; hanti-kill;
dharma-vit-one
who
knows
the
principles
of
religion.

A
person
who
knows
the
principles
of
religion
does
not
kill
an
enemy who
is
careless,
intoxicated,
insane,
asleep,
afraid
or
devoid
of
his chariot.
Nor
does
he
kill
a
boy,
a
woman,
a
foolish
creature
or
a surrendered
soul.

An
 enemy
 who
 does
 not
 resist
 is
 never
 killed
 by
 a
 warrior
 who
 knows the
principles
of
religion.
Formerly
battles
were
fought
on
the
principles
of religion
and
not
for
the
sake
of
sense
gratification.
If
the
enemy
happened
to be
intoxicated,
asleep,
etc.,
as
above
mentioned,
he
was
never
to
be
killed. These
 are
 some
 of
 the
 codes
 of
 religious
 war.
 Formerly
 war
 was
 never declared
 by
 the
 whims
 of
 selfish
 political
 leaders;
 it
 was
 carried
 out
 on religious
 principles
 free
 from
 all
 vices.
 Violence
 carried
 out
 on
 religious principles
is
far
superior
to
so-called
nonviolence. TEXT
37 sva-prāṇān
yaḥ
para-prāṇaiḥ prapuṣṇāty
aghṛṇaḥ
khalaḥ tad-vadhas
tasya
hi
śreyo yad-doṣād
yāty
adhaḥ
pumān SYNONYMS

sva-prāṇān-one's
own
life;
yaḥ-one
who;
para-prāṇaiḥ-at
the
cost
of
others' lives;
prapuṣṇāti-maintains
properly;
aghṛṇaḥ-shameless;
khalaḥ-wretched; tat-vadhaḥ-killing
of
him;
tasya-his;
hi-certainly;
śreyaḥ-well-being;
yat-by which;
doṣāt-by
the
fault;
yāti-goes;
adhaḥ-downwards;
pumān-a
person.

A
cruel
and
wretched
person
who
maintains
his
existence
at
the
cost of
others'
lives
deserves
to
be
killed
for
his
own
well-being,
otherwise
he will
go
down
by
his
own
actions.

A
 life
 for
 a
 life
 is
 just
 punishment
 for
 a
 person
 who
 cruelly
 and shamelessly
lives
at
the
cost
of
another's
life.
Political
morality
is
to
punish a
person
by
a
death
sentence
in
order
to
save
a
cruel
person
from
going
to hell.
That
a
murderer
is
condemned
to
a
death
sentence
by
the
state
is
good for
the
culprit
because
in
his
next
life
he
will
not
have
to
suffer
for
his
act
of murder.
 Such
 a
 death
 sentence
 for
 the
 murderer
 is
 the
 lowest
 possible punishment
offered
to
him,
and
it
is
said
in
the
smṛti-śāstras
that
men
who are
punished
by
the
king
on
the
principle
of
a
life
for
a
life
are
purified
of all
their
sins,
so
much
so
that
they
may
be
eligible
for
being
promoted
to
the planets
of
heaven.
According
to
Manu,
the
great
author
of
civic
codes
and religious
 principles,
 even
 the
 killer
 of
 an
 animal
 is
 to
 be
 considered
 a murderer
because
animal
food
is
never
meant
for
the
civilized
man,
whose prime
duty
is
to
prepare
himself
for
going
back
to
Godhead.
He
says
that
in the
 act
 of
 killing
 an
 animal,
 there
 is
 a
 regular
 conspiracy
 by
 the
 party
 of sinners,
and
all
of
them
are
liable
to
be
punished
as
murderers
exactly
like
a party
 of
 conspirators
 who
 kill
 a
 human
 being
 combinedly.
 He
 who
 gives permission,
he
who
kills
the
animal,
he
who
sells
the
slaughtered
animal,
he who
cooks
the
animal,
he
who
administers
distribution
of
the
foodstuff,
and at
last
he
who
eats
such
cooked
animal
food
are
all
murderers,
and
all
of them
are
liable
to
be
punished
by
the
laws
of
nature.
 No
 one
 can
 create
 a living
 being
 despite
 all
 advancement
 of
 material
 science,
 and
 therefore
 no one
has
the
right
to
kill
a
living
being
by
one's
independent
whims.
For
the animal-eaters,
 the
 scriptures
 have
 sanctioned
 restricted
 animal
 sacrifices only,
 and
 such
 sanctions
 are
 there
 just
 to
 restrict
 the
 opening
 of slaughterhouses
and
not
to
encourage
animal
killing.
The
procedure
under which
 animal
 sacrifice
 is
 allowed
 in
 the
 scriptures
 is
 good
 both
 for
 the

animal
 sacrificed
 and
 the
 animal-eaters.
 It
 is
 good
 for
 the
 animal
 in
 the sense
that
the
sacrificed
animal
is
at
once
promoted
to
the
human
form
of life
 after
 being
 sacrificed
 at
 the
 altar,
 and
 the
 animal-eater
 is
 saved
 from grosser
 types
 of
 sins
 (eating
 meats
 supplied
 by
 organized
 slaughterhouses which
 are
 ghastly
 places
 for
 breeding
 all
 kinds
 of
 material
 afflictions
 to society,
 country
 and
 the
 people
 in
 general).
 The
 material
 world
 is
 itself
 a place
 always
 full
 of
 anxieties,
 and
 by
 encouraging
 animal
 slaughter
 the whole
 atmosphere
 becomes
 polluted
 more
 and
 more
 by
 war,
 pestilence, famine
and
many
other
unwanted
calamities. TEXT
38 pratiśrutaṁ
ca
bhavatā pāñcālyai
śṛṇvato
mama āhariṣye
śiras
tasya yas
te
mānini
putra-hā SYNONYMS pratiśrutam-it
 is
 promised;
 ca-and;
 bhavatā-by
 you;
 pāñcālyai-unto
 the daughter
 of
 the
 King
 of
 Pāñcāla
 (Draupadī);
 śṛṇvataḥ-which
 was
 heard; mama-by
 Me
 personally;
 āhariṣye-must
 I
 bring;
 śiraḥ-the
 head;
 tasya-of him;
yaḥ-whom;
te-your;
mānini-consider;
putra-hā-the
killer
of
your
sons.

Furthermore,
I
have
personally
heard
you
promise
Draupadī
that you
would
bring
forth
the
head
of
the
killer
of
her
sons. TEXT
39 tad
asau
vadhyatāṁ
pāpa ātatāyy
ātma-bandhu-hā bhartuś
ca
vipriyaṁ
vīra kṛtavān
kula-pāṁsanaḥ SYNONYMS

tat-therefore;
 asau-this
 man;
 vadhyatām-will
 be
 killed;
 pāpaḥ-the
 sinner; ātatāyī-assaulter;
 ātma-own;
 bandhu-hā-killer
 of
 sons;
 bhartuḥ-of
 the master;
ca-also;
vipriyam-having
not
satisfied;
vīra-O
warrior;
kṛtavān-one who
has
done
it;
kula-pāṁsanaḥ-the
burnt
remnants
of
the
family.

This
man
is
an
assassin
and
murderer
of
your
own
family
members. Not
only
that,
but
he
has
also
dissatisfied
his
master.
He
is
but
the
burnt remnants
of
his
family.
Kill
him
immediately.

The
son
of
Droṇācārya
is
condemned
here
as
the
burnt
remnants
of
his family.
The
good
name
of
Droṇācārya
was
very
much
respected.
Although he
 joined
 the
 enemy
 camp,
 the
 Pāṇḍavas
 held
 him
 always
 in
 respect,
 and Arjuna
saluted
him
before
beginning
the
fight.
There
was
nothing
wrong
in that
way.
But
the
son
of
Droṇācārya
degraded
himself
by
committing
acts which
 are
 never
 done
 by
 the
 dvijas,
 or
 the
 twice-born
 higher
 castes. Aśvatthāmā,
 the
 son
 of
 Droṇācārya,
 committed
 murder
 by
 killing
 the
 five sleeping
sons
of
Draupadī,
by
which
he
dissatisfied
his
master
Duryodhana, who
never
approved
of
the
heinous
act
of
killing
the
five
sleeping
sons
of the
Pāṇḍavas.
This
means
that
Aśvatthāmā
became
an
assaulter
of
Arjuna's own
family
members,
and
thus
he
was
liable
to
be
punished
by
him.
In
the śāstras,
 he
 who
 attacks
 without
 notice
 or
 kills
 from
 behind
 or
 sets
 fire
 to another's
 house
 or
 kidnaps
 one's
 wife
 is
 condemned
 to
 death.
 Kṛṣṇa reminded
Arjuna
of
these
facts
so
that
he
might
take
notice
of
them
and
do the
needful. TEXT
40 sūta
uvāca evaṁ
parīkṣatā
dharmaṁ pārthaḥ
kṛṣṇena
coditaḥ naicchad
dhantuṁ
guru-sutaṁ yadyapy
ātma-hanaṁ
mahān SYNONYMS

sūtaḥ-Sūta
 Gosvāmī;
 uvāca-said;
 evam-this;
 parīkṣatā-being
 examined; dharmam-in
 the
 matter
 of
 duty;
 pārthaḥ-Śrī
 Arjuna;
 kṛṣṇena-by
 Lord Kṛṣṇa;
coditaḥ-being
 encouraged;
 na
 aicchat-did
 not
 like;
 hantum-to
 kill; guru-sutam-the
son
of
his
teacher;
yadyapi-although;
ātma-hanam-murderer of
sons;
mahān-very
great.

Sūta
Gosvāmī
said:
Although
Kṛṣṇa,
who
was
examining
Arjuna
in religion,
encouraged
Arjuna
to
kill
the
son
of
Droṇācārya,
Arjuna,
a great
soul,
did
not
like
the
idea
of
killing
him,
although
Aśvatthāmā was
a
heinous
murderer
of
Arjuna's
family
members.

Arjuna
 was
 a
 great
 soul
 undoubtedly,
 which
 is
 proved
 here
 also.
 He
 is encouraged
 herein
 personally
 by
 the
 Lord
 to
 kill
 the
 son
 of
 Droṇa,
 but Arjuna
considers
that
the
son
of
his
great
teacher
should
be
spared,
for
he happens
to
be
the
son
of
Droṇācārya,
even
though
he
is
an
unworthy
son, having
done
all
sorts
of
heinous
acts
whimsically
for
no
one's
benefit. Lord
Śrī
Kṛṣṇa
encouraged
Arjuna
outwardly
just
to
test
Arjuna's
sense of
 duty.
 It
 is
 not
 that
 Arjuna
 was
 incomplete
 in
 the
 sense
 of
 his
 duty,
 nor was
Lord
Śrī
Kṛṣṇa
unaware
of
Arjuna's
sense
of
duty.
But
Lord
Śrī
Kṛṣṇa put
to
test
many
of
His
pure
devotees
just
to
magnify
the
sense
of
duty.
The gopīs
were
put
to
such
tests
as
well.
Prahlāda
Mahārāja
also
was
put
to
such a
test.
All
pure
devotees
come
out
successful
in
the
respective
tests
by
the Lord. TEXT
41 athopetya
sva-śibiraṁ govinda-priya-sārathiḥ nyavedayat
taṁ
priyāyai śocantyā
ātma-jān
hatān SYNONYMS atha-thereafter;
 upetya-having
 reached;
 sva-own;
 śibiram-camp;
 govindaone
 who
 enlivens
 the
 senses
 (Lord
 Śrī
 Kṛṣṇa);
 priya-dear;
 sārathiḥ-the

charioteer;
 nyavedayat-entrusted
 to;
 tam-him;
 priyāyai-unto
 the
 dear; śocantyai-lamenting
for;
ātma-jān-own
sons;
hatān-murdered.

After
reaching
his
own
camp,
Arjuna,
along
with
his
dear
friend
and charioteer
[Śrī
Kṛṣṇa],
entrusted
the
murderer
unto
his
dear
wife,
who was
lamenting
for
her
murdered
sons.

The
 transcendental
 relation
 of
 Arjuna
 with
 Kṛṣṇa
 is
 of
 the
 dearmost friendship.
 In
 the
 Bhagavad-gītā
 the
 Lord
 Himself
 has
 claimed
 Arjuna
 as His
 dearmost
 friend.
 Every
 living
 being
 is
 thus
 related
 with
 the
 Supreme Lord
by
some
sort
of
affectionate
relation,
either
as
servant
or
as
friend
or as
 parent
 or
 as
 an
 object
 of
 conjugal
 love.
 Everyone
 thus
 can
 enjoy
 the company
of
the
Lord
in
the
spiritual
realm
if
he
at
all
desires
and
sincerely tries
for
it
by
the
process
of
bhakti-yoga. TEXT
42 tathāhṛtaṁ
paśuvat
pāśa-baddham avāṅ-mukhaṁ
karma-jugupsitena nirīkṣya
kṛṣṇāpakṛtaṁ
guroḥ
sutaṁ vāma-svabhāvā
kṛpayā
nanāma
ca SYNONYMS tathā-thus;
āhṛtam-brought
in;
paśu-vat-like
an
animal;
pāśa-baddham-tied with
 ropes;
 avāk-mukham-without
 a
 word
 in
 his
 mouth;
 karma-activities; jugupsitena-being
 heinous;
nirīkṣya-by
 seeing;
kṛṣṇā-Draupadī;
apakṛtamthe
 doer
 of
 the
 degrading;
 guroḥ-the
 teacher;
 sutam-son;
 vāma-beautiful; svabhāvā-nature;
 kṛpayā-out
 of
 compassion;
 nanāma-offered
 obeisances; ca-and.

Śrī
Sūta
Gosvāmī
said:
Draupadī
then
saw
Aśvatthāmā,
who
was bound
with
ropes
like
an
animal
and
silent
for
having
enacted
the
most inglorious
murder.
Due
to
her
female
nature,
and
due
to
her
being

naturally
good
and
well-behaved,
she
showed
him
due
respects
as
a brāhmaṇa.

Aśvatthāmā
was
condemned
by
the
Lord
Himself,
and
he
was
treated
by Arjuna
 just
 like
 a
 culprit,
 not
 like
 the
 son
 of
 a
 brāhmaṇa
 or
 teacher.
 But when
he
was
brought
before
Śrīmatī
Draupadī,
she,
although
begrieved
for the
murder
of
her
sons,
and
although
the
murderer
was
present
before
her, could
 not
 withdraw
 the
 due
 respect
 generally
 offered
 to
 a
brāhmaṇa
 or
 to the
son
of
a
brāhmaṇa.
This
is
due
to
her
mild
nature
as
a
woman.
Women as
a
class
are
no
better
than
boys,
and
therefore
they
have
no
discriminatory power
like
that
of
a
man.
Aśvatthāmā
proved
himself
to
be
an
unworthy
son of
Droṇācārya
or
of
a
brāhmaṇa,
and
for
this
reason
he
was
condemned
by the
 greatest
 authority,
 Lord
 Śrī
 Kṛṣṇa,
 and
 yet
 a
 mild
 woman
 could
 not withdraw
her
natural
courtesy
for
a
brāhmaṇa. Even
 to
 date,
 in
 a
 Hindu
 family
 a
 woman
 shows
 proper
 respect
 to
 the brāhmaṇa
caste,
however
fallen
and
heinous
a
brahma-bandhu
may
be.
But the
 men
 have
 begun
 to
 protest
 against
 brahma-bandhus
 who
 are
 born
 in families
of
good
brāhmaṇas
but
by
action
are
less
than
śūdras. The
 specific
 words
 used
 in
 this
 śloka
 are
 vāma-svabhāvā,
 "mild
 and gentle
by
nature."
A
good
man
or
woman
accepts
anything
very
easily,
but
a man
 of
 average
 intelligence
 does
 not
 do
 so.
 But,
 anyway,
 we
 should
 not give
 up
 our
 reason
 and
 discriminatory
 power
 just
 to
 be
 gentle.
 One
 must have
good
discriminatory
power
to
judge
a
thing
on
its
merit.
We
should
not follow
 the
 mild
 nature
 of
 a
 woman
 and
 thereby
 accept
 that
 which
 is
 not genuine.
Aśvatthāmā
may
be
respected
by
a
good-natured
woman,
but
that does
not
mean
that
he
is
as
good
as
a
genuine
brāhmaṇa. TEXT
43 uvāca
cāsahanty
asya bandhanānayanaṁ
satī mucyatāṁ
mucyatām
eṣa brāhmaṇo
nitarāṁ
guruḥ SYNONYMS

uvāca-said;
ca-and;
asahantī-being
unbearable
for
her;
asya-his;
bandhanabeing
 bound;
 ānayanam-bringing
 him;
 satī-the
 devoted;
 mucyatām mucyatām-just
 get
 him
 released;
 eṣaḥ-this;
 brāhmaṇaḥ-a
 brāhmaṇa; nitarām-our;
guruḥ-teacher.

She
could
not
tolerate
Aśvatthāmā's
being
bound
by
ropes,
and being
a
devoted
lady,
she
said:
Release
him,
for
he
is
a
brāhmaṇa,
our spiritual
master.

As
 soon
 as
 Aśvatthāmā
 was
 brought
 before
 Draupadī,
 she
 thought
 it intolerable
 that
 a
 brāhmaṇa
 should
 be
 arrested
 like
 a
 culprit
 and
 brought before
her
in
that
condition,
especially
when
the
brāhmaṇa
happened
to
be a
teacher's
son. Arjuna
arrested
Aśvatthāmā
knowing
perfectly
well
that
he
was
the
son of
Droṇācārya.
Kṛṣṇa
also
knew
him
to
be
so,
but
both
of
them
condemned the
 murderer
 without
 consideration
 of
 his
 being
 the
 son
 of
 a
 brāhmaṇa. According
to
revealed
scriptures,
a
teacher
or
spiritual
master
is
liable
to
be rejected
if
he
proves
himself
unworthy
of
the
position
of
a
guru
or
spiritual master.
 A
 guru
 is
 called
 also
 an
 ācārya,
 or
 a
 person
 who
 has
 personally assimilated
all
the
essence
of
śāstras
and
has
helped
his
disciples
to
adopt the
 ways.
 Aśvatthāmā
 failed
 to
 discharge
 the
 duties
 of
 a
 brāhmaṇa
 or teacher,
and
therefore
he
was
liable
to
be
rejected
from
the
exalted
position of
a
brāhmaṇa.
On
this
consideration,
both
Lord
Śrī
Kṛṣṇa
and
Arjuna
were right
 in
 condemning
 Aśvatthāmā.
 But
 to
 a
 good
 lady
 like
 Draupadī,
 the matter
was
considered
not
from
the
angle
of
śāstric
vision,
but
as
a
matter of
custom.
By
custom,
Aśvatthāmā
was
offered
the
same
respect
as
offered to
 his
 father.
 It
 was
 so
 because
 generally
 the
 people
 accept
 the
 son
 of
 a brāhmaṇa
 as
 a
 real
 brāhmaṇa,
 by
 sentiment
 only.
 Factually
 the
 matter
 is different.
A
brāhmaṇa
is
accepted
on
the
merit
of
qualification
and
not
on the
merit
of
simply
being
the
son
of
a
brāhmaṇa. But
 in
 spite
 of
 all
 this,
 Draupadī
 desired
 that
 Aśvatthāmā
 be
 at
 once released,
and
it
was
all
the
same
a
good
sentiment
for
her.
This
means
that
a devotee
of
the
Lord
can
tolerate
all
sorts
of
tribulation
personally,
but
still

such
devotees
are
never
unkind
to
others,
even
to
the
enemy.
These
are
the characteristics
of
one
who
is
a
pure
devotee
of
the
Lord. TEXT
44 sarahasyo
dhanur-vedaḥ savisargopasaṁyamaḥ astra-grāmaś
ca
bhavatā śikṣito
yad-anugrahāt SYNONYMS sa-rahasyaḥ-confidential;
 dhanuḥ-vedaḥ-knowledge
 in
 the
 art
 of manipulating
 bows
 and
 arrows;
 sa-visarga-releasing;
 upasaṁyamaḥcontrolling;
 astra-weapons;
 grāmaḥ-all
 kinds
 of;
 ca-and;
 bhavatā-by yourself;
śikṣitaḥ-learned;
yat-by
whose;
anugrahāt-mercy
of.

It
was
by
Droṇācārya's
mercy
that
you
learned
the
military
art
of throwing
arrows
and
the
confidential
art
of
controlling
weapons.

Dhanur-veda,
or
military
science,
was
taught
by
Droṇācārya
with
all
its confidential
 secrets
 of
 throwing
 and
 controlling
 by
 Vedic
 hymns.
 Gross military
science
is
dependent
on
material
weapons,
but
finer
than
that
is
the art
 of
 throwing
 the
 arrows
 saturated
 with
 Vedic
 hymns,
 which
 act
 more effectively
 than
 gross
 material
 weapons
 like
 machine
 guns
 or
 atomic bombs.
 The
 control
 is
 by
 Vedic
 mantras,
 or
 the
 transcendental
 science
 of sound.
 It
 is
 said
 in
 the
 Rāmāyaṇa
 that
 Mahārāja
 Daśaratha,
 the
 father
 of Lord
Śrī
Rāma,
used
to
control
arrows
by
sound
only.
He
could
pierce
his target
with
his
arrow
by
only
hearing
the
sound,
without
seeing
the
object. So
 this
 is
 a
 finer
 military
 science
 than
 that
 of
 the
 gross
 material
 military weapons
used
nowadays.
Arjuna
was
taught
all
this,
and
therefore
Draupadī wished
that
Arjuna
feel
obliged
to
Ācārya
Droṇa
for
all
these
benefits.
And in
the
absence
of
Droṇācārya,
his
son
was
his
representative.
That
was
the opinion
 of
 the
 good
 lady
 Draupadī.
 It
 may
 be
 argued
 why
 Droṇācārya,
 a rigid
brāhmaṇa,
should
be
a
teacher
in
military
science.
But
the
reply
is
that

a
brāhmaṇa
should
become
a
teacher,
regardless
of
what
his
department
of knowledge
is.
A
learned
brāhmaṇa
should
become
a
teacher,
a
priest
and
a recipient
 of
 charity.
 A
 bona
 fide
 brāhmaṇa
 is
 authorized
 to
 accept
 such professions. TEXT
45 sa
eṣa
bhagavān
droṇaḥ prajā-rūpeṇa
vartate tasyātmano
'rdhaṁ
patny
āste nānvagād
vīrasūḥ
kṛpī SYNONYMS saḥ-he;
 eṣaḥ-certainly;
 bhagavān-lord;
 droṇaḥ-Droṇācārya;
 prajā-rūpeṇain
the
form
of
his
son
Aśvatthāmā;
vartate-is
existing;
tasya-his;
ātmanaḥof
 the
 body;
 ardham-half;
 patnī-wife;
 āste-living;
 na-not;
 anvagātundertook;
vīrasūḥ-having
the
son
present;
kṛpī-the
sister
of
Kṛpācārya.

He
[Droṇācārya]
is
certainly
still
existing,
being
represented
by
his son.
His
wife
Kṛpī
did
not
undergo
a
satī
with
him
because
she
had
a son.

The
wife
of
Droṇācārya,
Kṛpī,
is
the
sister
of
Kṛpācārya.
A
devoted
wife, who
 is
 according
 to
 revealed
 scripture
 the
 better
 half
 of
 her
 husband,
 is justified
 in
 embracing
 voluntary
 death
 along
 with
 her
 husband
 if
 she
 is without
 issue.
 But
 in
 the
 case
 of
 the
 wife
 of
 Droṇācārya,
 she
 did
 not undergo
 such
 a
 trial
 because
 she
 had
 her
 son,
 the
 representative
 of
 her husband.
A
widow
is
a
widow
only
in
name
if
there
is
a
son
of
her
husband existing.
 So
 in
 either
 case
 Aśvatthāmā
 was
 the
 representative
 of Droṇācārya,
 and
 therefore
 killing
 Aśvatthāmā
 would
 be
 like
 killing Droṇācārya.
 That
 was
 the
 argument
 of
 Draupadī
 against
 the
 killing
 of Aśvatthāmā. TEXT
46

tad
dharmajña
mahā-bhāga bhavadbhir
gauravaṁ
kulam vṛjinaṁ
nārhati
prāptuṁ pūjyaṁ
vandyam
abhīkṣṇaśaḥ SYNONYMS tat-therefore;
 dharma-jña-one
 who
 is
 aware
 of
 the
 principles
 of
 religion; mahā-bhāga-the
most
fortunate;
bhavadbhiḥ-by
your
good
self;
gauravamglorified;
kulam-the
 family;
 vṛjinam-that
 which
 is
 painful;
 na-not;
 arhatidoes
 deserve;
 prāptum-for
 obtaining;
 pūjyam-the
 worshipable;
 vandyamrespectable;
abhīkṣṇaśaḥ-constantly.

O
most
fortunate
one
who
knows
the
principles
of
religion,
it
is
not good
for
you
to
cause
grief
to
glorious
family
members
who
are
always respectable
and
worshipful.

A
 slight
 insult
 for
 a
 respectable
 family
 is
 sufficient
 to
 invoke
 grief. Therefore,
 a
 cultured
 man
 should
 always
 be
 careful
 in
 dealing
 with worshipful
family
members. TEXT
47 mā
rodīd
asya
jananī gautamī
pati-devatā yathāhaṁ
mṛta-vatsārtā rodimy
aśru-mukhī
muhuḥ SYNONYMS mā-do
 not;
 rodīt-make
 cry;
 asya-his;
 jananī-mother;
 gautamī-the
 wife
 of Droṇa;
 pati-devatā-chaste;
 yathā-as
 has;
 aham-myself;
 mṛta-vatsā-one whose
child
is
dead;
ārtā-distressed;
rodimi-crying;
aśru-mukhī-tears
in
the eyes;
muhuḥ-constantly.

My
lord,
do
not
make
the
wife
of
Droṇācārya
cry
like
me.
I
am aggrieved
for
the
death
of
my
sons.
She
need
not
cry
constantly
like
me.

Sympathetic
good
lady
as
she
was,
Śrīmatī
Draupadī
did
not
want
to
put the
wife
of
Droṇācārya
in
the
same
position
of
childlessness,
both
from
the point
 of
 motherly
 feelings
 and
 from
 the
 respectable
 position
 held
 by
 the wife
of
Droṇācārya. TEXT
48 yaiḥ
kopitaṁ
brahma-kulaṁ rājanyair
ajitātmabhiḥ tat
kulaṁ
pradahaty
āśu sānubandhaṁ
śucārpitam SYNONYMS yaiḥ-by
 those;
 kopitam-enraged;
 brahma-kulam-the
 order
 of
 the brāhmaṇas;
 rājanyaiḥ-by
 the
 administrative
 order;
 ajita-unrestricted; ātmabhiḥ-by
 oneself;
 tat-that;
 kulam-family;
 pradahati-is
 burnt
 up;
 āśuwithin
 no
 time;
 sa-anubandham-together
 with
 family
 members;
 śucāarpitam-being
put
into
grief.

If
the
kingly
administrative
order,
being
unrestricted
in
sense control,
offends
the
brāhmaṇa
order
and
enrages
them,
then
the
fire
of that
rage
burns
up
the
whole
body
of
the
royal
family
and
brings
grief upon
all.

The
 brāhmaṇa
 order
 of
 society,
 or
 the
 spiritually
 advanced
 caste
 or community,
and
the
members
of
such
highly
elevated
families,
were
always held
 in
 great
 esteem
 by
 the
 other,
 subordinate
 castes,
 namely
 the administrative
kingly
order,
the
mercantile
order
and
the
laborers. TEXT
49

sūta
uvāca dharmyaṁ
nyāyyaṁ
sakaruṇaṁ nirvyalīkaṁ
samaṁ
mahat rājā
dharma-suto
rājñyāḥ pratyanandad
vaco
dvijāḥ SYNONYMS sūtaḥ
 uvāca-Sūta
 Gosvāmī
 said;
 dharmyam-in
 accordance
 with
 the principles
 of
 religion;
 nyāyyam-justice;
 sa-karuṇam-full
 of
 mercy; nirvyalīkam-without
 duplicity
 in
 dharma;
 samam-equity;
 mahat-glorious; rājā-the
 King;
 dharma-sutaḥ-son;
 rājñyāḥ-by
 the
 Queen;
 pratyanandatsupported;
vacaḥ-statements;
dvijāḥ-O
brāhmaṇas.

Sūta
Gosvāmī
said:
O
brāhmaṇas,
King
Yudhiṣṭhira
fully
supported the
statements
of
the
Queen,
which
were
in
accordance
with
the principles
of
religion
and
were
justified,
glorious,
full
of
mercy
and equity,
and
without
duplicity.

Mahārāja
 Yudhiṣṭhira,
 who
 was
 the
 son
 of
 Dharmarāja,
 or
 Yamarāja, fully
 supported
 the
 words
 of
 Queen
 Draupadī
 in
 asking
 Arjuna
 to
 release Aśvatthāmā.
One
should
not
tolerate
the
humiliation
of
a
member
of
a
great family.
 Arjuna
 and
 his
 family
 were
 indebted
 to
 the
 family
 of
 Droṇācārya because
 of
 Arjuna's
 learning
 the
 military
 science
 from
 him.
 If
 ingratitude were
shown
to
such
a
benevolent
family,
it
would
not
be
at
all
justified
from the
moral
standpoint.
The
wife
of
Droṇācārya,
who
was
the
half
body
of
the great
soul,
must
be
treated
with
compassion,
and
she
should
not
be
put
into grief
 because
 of
 her
 son's
 death.
 That
 is
 compassion.
 Such
 statements
 by Draupadī
 are
 without
 duplicity
 because
 actions
 should
 be
 taken
 with
 full knowledge.
The
feeling
of
equality
was
there
because
Draupadī
spoke
out of
her
personal
experience.
A
barren
woman
cannot
understand
the
grief
of a
 mother.
 Draupadī
 was
 herself
 a
 mother,
 and
 therefore
 her
 calculation
 of the
depth
of
Kṛpī's
grief
was
quite
to
the
point.
And
it
was
glorious
because she
wanted
to
show
proper
respect
to
a
great
family.

TEXT
50 nakulaḥ
sahadevaś
ca yuyudhāno
dhanañjayaḥ bhagavān
devakī-putro ye
cānye
yāś
ca
yoṣitaḥ SYNONYMS nakulaḥ-Nakula;
 sahadevaḥ-Sahadeva;
 ca-and;
 yuyudhānaḥ-Sātyaki; dhanañjayaḥ-Arjuna;
 bhagavān-the
 Personality
 of
 Godhead;
 devakīputraḥ-the
 son
 of
 Devakī,
 Lord
 Śrī
 Kṛṣṇa;
 ye-those;
 ca-and;
 anye-others; yāḥ-those;
ca-and;
yoṣitaḥ-ladies.

Nakula
and
Sahadeva
[the
younger
brothers
of
the
King]
and
also Sātyaki,
Arjuna,
the
Personality
of
Godhead
Lord
Sri
Kṛṣṇa,
son
of Devakī,
and
the
ladies
and
others
all
unanimously
agreed
with
the King. TEXT
51 tatrāhāmarṣito
bhīmas tasya
śreyān
vadhaḥ
smṛtaḥ na
bhartur
nātmanaś
cārthe yo
'han
suptān
śiśūn
vṛthā SYNONYMS tatra-thereupon;
 āha-said;
 amarṣitaḥ-in
 an
 angry
 mood;
 bhīmaḥ-Bhīma; tasya-his;
 śreyān-ultimate
 good;
 vadhaḥ-killing;
 smṛtaḥ-recorded;
 na-not; bhartuḥ-of
 the
 master;
na-nor;
ātmanaḥ-of
 his
 own
 self;
 ca-and;
arthe-for the
 sake
 of;
 yaḥ-one
 who;
 ahan-killed;
 suptān-sleeping;
 śiśūn-children; vṛthā-without
purpose.

Bhīma,
however,
disagreed
with
them
and
recommended
killing
this culprit
who,
in
an
angry
mood,
had
murdered
sleeping
children
for
no purpose
and
for
neither
his
nor
his
master's
interest. TEXT
52 niśamya
bhīma-gaditaṁ draupadyāś
ca
catur-bhujaḥ ālokya
vadanaṁ
sakhyur idam
āha
hasann
iva SYNONYMS niśamya-just
after
hearing;
bhīma-Bhīma;
gaditam-spoken
by;
draupadyāḥof
 Draupadī;
 ca-and;
 catuḥ-bhujaḥ-the
 four-handed
 (Personality
 of Godhead);
 ālokya-having
 seen;
 vadanam-the
 face;
 sakhyuḥ-of
 His
 friend; idam-this;
āha-said;
hasan-smiling;
iva-as
it.

Caturbhuja
[the
four-armed
one],
or
the
Personality
of
Godhead, after
hearing
the
words
of
Bhīma,
Draupadī
and
others,
saw
the
face
of His
dear
friend
Arjuna,
and
He
began
to
speak
as
if
smiling.

Lord
Śrī
Kṛṣṇa
had
two
arms,
and
why
He
is
designated
as
four-armed
is explained
 by
 Śrīdhara
 Svāmī.
 Both
 Bhīma
 and
 Draupadī
 held
 opposite views
 about
 killing
 Aśvatthāmā.
 Bhīma
 wanted
 him
 to
 be
 immediately killed,
whereas
Draupadī
wanted
to
save
him.
We
can
imagine
Bhīma
ready to
kill
while
Draupadī
is
obstructing
him.
And
in
order
to
prevent
both
of them,
the
Lord
discovered
another
two
arms.
Originally,
the
primeval
Lord Śrī
Kṛṣṇa
displays
only
two
arms,
but
in
His
Nārāyaṇa
feature
He
exhibits four.
In
His
Nārāyaṇa
feature
He
resides
with
His
devotees
in
the
Vaikuṇṭha planets,
while
in
His
original
Śrī
Kṛṣṇa
feature
He
resides
in
the
Kṛṣṇaloka planet
far,
far
above
the
Vaikuṇṭha
planets
in
the
spiritual
sky.
Therefore,
if Śrī
Kṛṣṇa
is
called
caturbhujaḥ,
there
is
no
contradiction.
If
need
be
He
can display
 hundreds
 of
 arms,
 as
 He
 exhibited
 in
 His
 viśva-rūpa
 shown
 to

Arjuna.
 Therefore,
 one
 who
 can
 display
 hundreds
 and
 thousands
 of
 arms can
also
manifest
four
whenever
needed. When
Arjuna
was
perplexed
about
what
to
do
with
Aśvatthāmā,
Lord
Śrī Kṛṣṇa,
as
the
very
dear
friend
of
Arjuna,
voluntarily
took
up
the
matter
just to
make
a
solution.
And
He
was
smiling
also. TEXTS
53-54 śrī-bhagavān
uvāca brahma-bandhur
na
hantavya ātatāyī
vadhārhaṇaḥ mayaivobhayam
āmnātaṁ paripāhy
anuśāsanam kuru
pratiśrutaṁ
satyaṁ yat
tat
sāntvayatā
priyām priyaṁ
ca
bhīmasenasya pāñcālyā
mahyam
eva
ca SYNONYMS śrī-bhagavān-the
Personality
of
Godhead;
uvāca-said;
brahma-bandhuḥ-the relative
 of
 a
 brāhmaṇa;
 na-not;
 hantavyaḥ-to
 be
 killed;
 ātatāyī-the aggressor;
vadha-arhaṇaḥ-is
 due
 to
 be
 killed;
 mayā-by
 Me;
 eva-certainly; ubhayam-both;
 āmnātam-described
 according
 to
 rulings
 of
 the
 authority; paripāhi-carry
 out;
 anuśāsanam-rulings;
 kuru-abide
 by;
 pratiśrutam-as promised
by;
satyam-truth;
yat
 tat-that
 which;
sāntvayatā-while
 pacifying; priyām-dear
 wife;
 priyam-satisfaction;
 ca-also;
 bhīmasenasya-of
 Śrī Bhīmasena;
pāñcālyāḥ-of
 Draupadī;
 mahyam-unto
 Me
 also;
 eva-certainly; ca-and.

The
Personality
of
Godhead
Sri
Kṛṣṇa
said:
A
friend
of
a
brāhmaṇa is
not
to
be
killed,
but
if
he
is
an
aggressor
he
must
be
killed.
All
these rulings
are
in
the
scriptures,
and
you
should
act
accordingly.
You
have to
fulfill
your
promise
to
your
wife,
and
you
must
also
act
to
the satisfaction
of
Bhīmasena
and
Me.

Arjuna
 was
 perplexed
 because
 Aśvatthāmā
 was
 to
 be
 killed
 as
 well
 as spared
 according
 to
 different
 scriptures
 cited
 by
 different
 persons.
 As
 a brahma-bandhu,
or
a
worthless
son
of
a
brāhmaṇa,
Aśvatthāmā
was
not
to be
killed,
but
he
was
at
the
same
time
an
aggressor
also.
And
according
to the
rulings
of
Manu,
an
aggressor,
even
though
he
be
a
brāhmaṇa
(and
what to
 speak
 of
 an
 unworthy
 son
 of
 a
 brāhmaṇa),
 is
 to
 be
 killed.
 Droṇācārya was
certainly
a
brāhmaṇa
in
the
true
sense
of
the
term,
but
because
he
stood in
the
battlefield
he
was
killed.
But
although
Aśvatthāmā
was
an
aggressor, he
 stood
 without
 any
 fighting
 weapons.
 The
 ruling
 is
 that
 an
 aggressor, when
 he
 is
 without
 weapon
 or
 chariot,
 cannot
 be
 killed.
 All
 these
 were certainly
perplexities.
Besides
that,
Arjuna
had
to
keep
the
promise
he
had made
 before
 Draupadī
 just
 to
 pacify
 her.
 And
 he
 also
 had
 to
 satisfy
 both Bhīma
 and
 Kṛṣṇa,
 who
 advised
 killing
 him.
 This
 dilemma
 was
 present before
Arjuna,
and
the
solution
was
awarded
by
Kṛṣṇa. TEXT
55 sūta
uvāca arjunaḥ
sahasājñāya harer
hārdam
athāsinā maṇiṁ
jahāra
mūrdhanyaṁ dvijasya
saha-mūrdhajam SYNONYMS sūtaḥ-Sūta
Gosvāmī;
uvāca-said;
arjunaḥ-Arjuna;
sahasā-just
 at
 that
 time; ājñāya-knowing
it;
hareḥ-of
the
Lord;
hārdam-motive;
atha-thus;
 asinā-by the
 sword;
 maṇim-the
 jewel;
 jahāra-separated;
 mūrdhanyam-on
 the
 head; dvijasya-of
the
twice-born;
saha-with;
mūrdhajam-hairs.

Just
then
Arjuna
could
understand
the
motive
of
the
Lord
by
His equivocal
orders,
and
thus
with
his
sword
he
severed
both
hair
and jewel
from
the
head
of
Aśvatthāmā.

Contradictory
 orders
 of
 different
 persons
 are
 impossible
 to
 carry
 out. Therefore
a
compromise
was
selected
by
Arjuna
by
his
sharp
intelligence, and
he
separated
the
jewel
from
the
head
of
Aśvatthāmā.
This
was
as
good as
cutting
off
his
head,
and
yet
his
life
was
saved
for
all
practical
purposes. Here
 Aśvatthāmā
 is
 indicated
 as
 twice-born.
 Certainly
 he
 was
 twice-born, but
he
fell
down
from
his
position,
and
therefore
he
was
properly
punished. TEXT
56 vimucya
raśanā-baddhaṁ bāla-hatyā-hata-prabham tejasā
maṇinā
hīnaṁ śibirān
nirayāpayat SYNONYMS vimucya-after
 releasing
 him;
 raśanā-baddham-from
 the
 bondage
 of
 ropes; bāla-hatyā-infanticide;
 hata-prabham-loss
 of
 bodily
 luster;
 tejasā-of
 the strength
of;
maṇinā-by
the
jewel;
hīnam-being
deprived
of;
śibirāt-from
the camp;
nirayāpayat-drove
him
out.

He
[Aśvatthāmā]
had
already
lost
his
bodily
luster
due
to infanticide,
and
now,
moreover,
having
lost
the
jewel
from
his
head,
he lost
even
more
strength.
Thus
he
was
unbound
and
driven
out
of
the camp.

Thus
 being
 insulted,
 the
 humiliated
 Aśvatthāmā
 was
 simultaneously killed
and
not
killed
by
the
intelligence
of
Lord
Kṛṣṇa
and
Arjuna. TEXT
57 vapanaṁ
draviṇādānaṁ sthānān
niryāpaṇaṁ
tathā eṣa
hi
brahma-bandhūnāṁ vadho
nānyo
'sti
daihikaḥ

SYNONYMS vapanam-cleaving
 the
 hairs
 from
 the
 head;
 draviṇa-wealth;
 adānamforfeiting;
 sthānāt-from
 the
 residence;
 niryāpaṇam-driving
 away;
 tathāalso;
eṣaḥ-all
 these;
 hi-certainly;
brahma-bandhūnām-of
 the
 relatives
 of
 a brāhmaṇa;
vadhaḥ-killing;
 na-not;
 anyaḥ-any
 other
 method;
 asti-there
 is; daihikaḥ-in
the
matter
of
the
body.

Cutting
the
hair
from
his
head,
depriving
him
of
his
wealth
and driving
him
from
his
residence
are
the
prescribed
punishments
for
the relative
of
a
brāhmaṇa.
There
is
no
injunction
for
killing
the
body. TEXT
58 putra-śokāturāḥ
sarve pāṇḍavāḥ
saha
kṛṣṇayā svānāṁ
mṛtānāṁ
yat
kṛtyaṁ cakrur
nirharaṇādikam SYNONYMS putra-son;
śoka-bereavement;
āturāḥ-overwhelmed
with;
sarve-all
of
them; pāṇḍavāḥ-the
 sons
 of
 Pāṇḍu;
 saha-along
 with;
 kṛṣṇayā-with
 Draupadī; svānām-of
the
kinsmen;
mṛtānām-of
the
dead;
yat-what;
kṛtyam-ought
to
be done;
cakruḥ-did
perform;
nirharaṇa-ādikam-undertakable.

Thereafter,
the
sons
of
Pāṇḍu
and
Draupadī,
overwhelmed
with grief,
performed
the
proper
rituals
for
the
dead
bodies
of
their relatives. Thus
end
the
Bhaktivedanta
purports
of
the
First
Canto,
Seventh
Chapter,
of the
Śrīmad-Bhāgavatam,
entitled
"The
Son
of
Droṇa
Punished."

Chapter
Eight Prayers
by
Queen
Kuntī
and
Parīkṣit
Saved TEXT
1 sūta
uvāca atha
te
samparetānāṁ svānām
udakam
icchatām dātuṁ
sakṛṣṇā
gaṅgāyāṁ puraskṛtya
yayuḥ
striyaḥ SYNONYMS sūtaḥ
 uvāca-Sūta
 said;
 atha-thus;
 te-the
 Pāṇḍavas;
 samparetānām-of
 the dead;
 svānām-of
 the
 relatives;
 udakam-water;
 icchatām-willing
 to
 have; dātum-to
 deliver;
 sa-kṛṣṇāḥ-along
 with
 Draupadī;
 gaṅgāyām-on
 the Ganges;
puraskṛtya-putting
in
the
front;
yayuḥ-went;
striyaḥ-the
women.

Sūta
Gosvāmī
said:
Thereafter
the
Pāṇḍavas,
desiring
to
deliver water
to
the
dead
relatives
who
had
desired
it,
went
to
the
Ganges
with Draupadī.
The
ladies
walked
in
front.

To
date
it
is
the
custom
in
Hindu
society
to
go
to
the
Ganges
or
any
other sacred
river
to
take
bath
when
death
occurs
in
the
family.
Each
of
the
family members
pours
out
a
potful
of
the
Ganges
water
for
the
departed
soul
and walks
 in
 a
 procession,
 with
 the
 ladies
 in
 the
 front.
 The
 Pāṇḍavas
 also followed
the
rules
more
than
five
thousand
years
ago.
Lord
Kṛṣṇa,
being
a cousin
of
the
Pāṇḍavas,
was
also
amongst
the
family
members. TEXT
2 te
ninīyodakaṁ
sarve

vilapya
ca
bhṛśaṁ
punaḥ āplutā
hari-pādābjarajaḥ-pūta-sarij-jale SYNONYMS te-all
 of
 them;
 ninīya-having
 offered;
 udakam-water;
 sarve-every
 one
 of them;
vilapya-having
 lamented;
 ca-and;
 bhṛśam-sufficiently;
 punaḥ-again; āplutāḥ-took
bath;
hari-pādābja-the
lotus
feet
of
the
Lord;
rajaḥ-dust;
pūtapurified;
sarit-of
the
Ganges;
jale-in
the
water.

Having
lamented
over
them
and
sufficiently
offered
Ganges
water, they
bathed
in
the
Ganges,
whose
water
is
sanctified
due
to
being
mixed with
the
dust
of
the
lotus
feet
of
the
Lord. TEXT
3 tatrāsīnaṁ
kuru-patiṁ dhṛtarāṣṭraṁ
sahānujam gāndhārīṁ
putra-śokārtāṁ pṛthāṁ
kṛṣṇāṁ
ca
mādhavaḥ SYNONYMS tatra-there;
 āsīnam-sitting;
 kuru-patim-the
 King
 of
 the
 Kurus; dhṛtarāṣṭram-Dhṛtarāṣṭra;
 saha-anujam-with
 his
 younger
 brothers; gāndhārīm-Gāndhārī;
 putra-son;
 śoka-artām-overtaken
 by
 bereavement; pṛthām-Kuntī;
kṛṣṇām-Draupadī;
ca-also;
mādhavaḥ-Lord
Śrī
Kṛṣṇa.

There
sat
the
King
of
the
Kurus,
Mahārāja
Yudhiṣṭhira,
along
with his
younger
brothers
and
Dhṛtarāṣṭra,
Gāndhārī,
Kuntī
and
Draupadī, all
overwhelmed
with
grief.
Lord
Kṛṣṇa
was
also
there.

The
Battle
of
Kurukṣetra
was
fought
between
family
members,
and
thus all
 affected
 persons
 were
 also
 family
 members
 like
 Mahārāja
 Yudhiṣṭhira

and
 brothers,
 Kuntī,
 Draupadī,
 Subhadrā,
 Dhṛtarāṣṭra,
 Gāndhārī
 and
 her daughters-in-law,
 etc.
 All
 the
 principal
 dead
 bodies
 were
 in
 some
 way
 or other
related
with
each
other,
and
therefore
the
family
grief
was
combined. Lord
Kṛṣṇa
was
also
one
of
them
as
a
cousin
of
the
Pāṇḍavas
and
nephew of
 Kuntī,
 as
 well
 as
 brother
 of
 Subhadrā,
 etc.
 The
 Lord,
 therefore,
 was equally
 sympathetic
 toward
 all
 of
 them,
 and
 therefore
 he
 began
 to
 pacify them
befittingly. TEXT
4 sāntvayām
āsa
munibhir hata-bandhūñ
śucārpitān bhūteṣu
kālasya
gatiṁ darśayan
na
pratikriyām SYNONYMS sāntvayām
āsa-pacified;
munibhiḥ-along
with
the
munis
present
there;
hatabandhūn-those
 who
 lost
 their
 friends
 and
 relatives;
śucārpitān-all
 shocked and
affected;
bhūteṣu-unto
the
living
beings;
kālasya-of
the
supreme
law
of the
Almighty;
gatim-reactions;
darśayan-demonstrated;
na-no;
pratikriyāmremedial
measures.

Citing
the
stringent
laws
of
the
Almighty
and
their
reactions
upon living
beings,
Lord
Śrī
Kṛṣṇa
and
the
munis
began
to
pacify
those
who were
shocked
and
affected.

The
stringent
laws
of
nature,
under
the
order
of
the
Supreme
Personality of
 Godhead,
 cannot
 be
 altered
 by
 any
 living
 entity.
 The
 living
 entities
 are eternally
 under
 the
 subjugation
 of
 the
 almighty
 Lord.
 The
 Lord
 makes
 all the
laws
and
orders,
and
these
laws
and
orders
are
generally
called
dharma or
religion.
No
one
can
create
any
religious
formula.
Bona
fide
religion
is
to abide
by
the
orders
of
the
Lord.
The
Lord's
orders
are
clearly
declared
in
the Bhagavad-gītā.
 Everyone
 should
 follow
 Him
 only
 or
 His
 orders,
 and
 that will
make
all
happy,
both
materially
and
spiritually.
As
long
as
we
are
in
the

material
 world,
 our
 duty
 is
 to
 follow
 the
 orders
 of
 the
 Lord,
 and
 if
 by
 the grace
of
the
Lord
we
are
liberated
from
the
clutches
of
the
material
world, then
in
our
liberated
stage
also
we
can
render
transcendental
loving
service unto
 the
 Lord.
 In
 our
 material
 stage
 we
 can
 see
 neither
 ourselves
 nor
 the Lord
for
want
of
spiritual
vision.
But
when
we
are
liberated
from
material affection
 and
 are
 situated
 in
 our
 original
 spiritual
 form
 we
 can
 see
 both ourselves
and
the
Lord
face
to
face.
Mukti
 means
 to
 be
 reinstated
 in
 one's original
 spiritual
 status
 after
 giving
 up
 the
 material
 conception
 of
 life. Therefore,
human
life
is
specifically
meant
for
qualifying
ourselves
for
this spiritual
 liberty.
 Unfortunately,
 under
 the
 influence
 of
 illusory
 material energy,
 we
 accept
 this
 spot-life
 of
 only
 a
 few
 years
 as
 our
 permanent existence
 and
 thus
 become
 illusioned
 by
 possessing
 so-called
 country, home,
 land,
 children,
 wife,
 community,
 wealth,
 etc.,
 which
 are
 false representations
created
by
māyā
(illusion).
And
under
the
dictation
of
māyā, we
fight
with
one
another
to
protect
these
false
possessions.
By
cultivating spiritual
knowledge,
we
can
realize
that
we
have
nothing
to
do
with
all
this material
 paraphernalia.
 Then
 at
 once
 we
 become
 free
 from
 material attachment.
This
clearance
of
the
misgivings
of
material
existence
at
once takes
place
by
association
with
the
Lord's
devotees,
who
are
able
to
inject the
 transcendental
 sound
 into
 the
 depths
 of
 the
 bewildered
 heart
 and
 thus make
 one
 practically
 liberated
 from
 all
 lamentation
 and
 illusion.
 That
 is
 a summary
 of
 the
 pacifying
 measures
 for
 those
 affected
 by
 the
 reaction
 of stringent
material
laws,
exhibited
in
the
forms
of
birth,
death,
old
age
and disease,
 which
 are
 insoluble
 factors
 of
 material
 existence.
 The
 victims
 of war,
 namely,
 the
 family
 members
 of
 the
 Kurus,
 were
 lamenting
 the problems
of
death,
and
the
Lord
pacified
them
on
the
basis
of
knowledge. TEXT
5 sādhayitvājāta-śatroḥ svaṁ
rājyaṁ
kitavair
hṛtam ghātayitvāsato
rājñaḥ kaca-sparśa-kṣatāyuṣaḥ SYNONYMS sādhayitvā-having
executed;
ajāta-śatroḥ-of
 one
 who
 has
 no
 enemy;
svam rājyam-own
 kingdom;
 kitavaiḥ-by
 the
 clever
 (Duryodhana
 and
 party);

hṛtam-usurped;
ghātayitvā-having
 killed;
asataḥ-the
 unscrupulous;
rājñaḥof
 the
 queen's;
 kaca-bunch
 of
 hair;
 sparśa-roughly
 handled;
 kṣatadecreased;
āyuṣaḥ-by
the
duration
of
life.

The
clever
Duryodhana
and
his
party
cunningly
usurped
the kingdom
of
Yudhiṣṭhira,
who
had
no
enemy.
By
the
grace
of
the
Lord, the
recovery
was
executed,
and
the
unscrupulous
kings
who
joined
with Duryodhana
were
killed
by
Him.
Others
also
died,
their
duration
of
life having
decreased
for
their
rough
handling
of
the
hair
of
Queen Draupadī.

In
 the
 glorious
 days,
 or
 before
 the
 advent
 of
 the
 age
 of
 Kali,
 the brāhmaṇas,
 the
 cows,
 the
 women,
 the
 children
 and
 the
 old
 men
 were properly
given
protection. 1.
 The
 protection
 of
 the
 brāhmaṇas
 maintains
 the
 institution
 of
 varṇa and
āśrama,
the
most
scientific
culture
for
attainment
of
spiritual
life. 2.
The
protection
of
cows
maintains
the
most
miraculous
form
of
food, i.e.,
 milk
 for
 maintaining
 the
 finer
 tissues
 of
 the
 brain
 for
 understanding higher
aims
of
life. 3.
The
protection
of
women
maintains
the
chastity
of
society,
by
which we
can
get
a
good
generation
for
peace,
tranquillity
and
progress
of
life. 4.
The
protection
of
children
gives
the
human
form
of
life
its
best
chance to
 prepare
 the
 way
 of
 liberty
 from
 material
 bondage.
 Such
 protection
 of children
 begins
 from
 the
 very
 day
 of
 begetting
 a
 child
 by
 the
 purificatory process
of
garbhādhāna-saṁskāra,
the
beginning
of
pure
life. 5.
 The
 protection
 of
 the
 old
 men
 gives
 them
 a
 chance
 to
 prepare themselves
for
better
life
after
death. This
complete
outlook
is
based
on
factors
leading
to
successful
humanity as
 against
 the
 civilization
 of
 polished
 cats
 and
 dogs.
 The
 killing
 of
 the above-mentioned
 innocent
 creatures
 is
 totally
 forbidden
 because
 even
 by insulting
 them
 one
 loses
 one's
 duration
 of
 life.
 In
 the
 age
 of
 Kali
 they
 are not
 properly
 protected,
 and
 therefore
 the
 duration
 of
 life
 of
 the
 present generation
has
shortened
considerably.
In
the
Bhagavad-gītā
it
is
stated
that

when
the
women
become
unchaste
for
want
of
proper
protection,
there
are unwanted
 children
 called
 varṇa-saṅkara.
 To
 insult
 a
 chaste
 woman
 means to
 bring
 about
 disaster
 in
 the
 duration
 of
 life.
 Duḥśāsana,
 a
 brother
 of Duryodhana,
 insulted
 Draupadī,
 an
 ideal
 chaste
 lady,
 and
 therefore
 the miscreants
died
untimely.
These
are
some
of
the
stringent
laws
of
the
Lord mentioned
above. TEXT
6 yājayitvāśvamedhais
taṁ tribhir
uttama-kalpakaiḥ tad-yaśaḥ
pāvanaṁ
dikṣu śata-manyor
ivātanot SYNONYMS yājayitvā-by
performing;
aśvamedhaiḥ-yajña
in
which
a
horse
is
sacrificed; tam-him
(King
Yudhiṣṭhira);
tribhiḥ-three;
uttama-best;
kalpakaiḥ-supplied with
proper
ingredients
and
performed
by
able
priests;
tat-that;
yaśaḥ-fame; pāvanam-virtuous;
dikṣu-all
directions;
śata-manyoḥ-Indra,
who
performed one
hundred
such
sacrifices;
iva-like;
atanot-spread.

Lord
Śrī
Kṛṣṇa
caused
three
well-performed
Aśvamedha-yajñas [horse
sacrifices]
to
be
conducted
by
Mahārāja
Yudhiṣṭhira
and
thus caused
his
virtuous
fame
to
be
glorified
in
all
directions,
like
that
of Indra,
who
had
performed
one
hundred
such
sacrifices.

This
 is
 something
 like
 the
 preface
 to
 the
 performances
 of
 Aśvamedhayajña
by
Mahārāja
Yudhiṣṭhira.
The
comparison
of
Mahārāja
Yudhiṣṭhira
to the
 King
 of
 heaven
 is
 significant.
 The
 King
 of
 heaven
 is
 thousands
 and thousands
 of
 times
 greater
 than
 Mahārāja
 Yudhiṣṭhira
 in
 opulence,
 yet
 the fame
 of
 Mahārāja
 Yudhiṣṭhira
 was
 not
 less.
 The
 reason
 is
 that
 Mahārāja Yudhiṣṭhira
 was
 a
 pure
 devotee
 of
 the
 Lord,
 and
 by
 His
 grace
 only
 was King
 Yudhiṣṭhira
 on
 the
 level
 of
 the
 King
 of
 heaven,
 even
 though
 he performed
 only
 three
 yajñas
 whereas
 the
 King
 of
 heaven
 performed

hundreds.
 That
 is
 the
 prerogative
 of
 the
 devotee
 of
 the
 Lord.
 The
 Lord
 is equal
to
everyone,
but
a
devotee
of
the
Lord
is
more
glorified
because
he
is always
in
touch
with
the
all-great.
The
sun
rays
are
equally
distributed,
but still
there
are
some
places
which
are
always
dark.
This
is
not
due
to
the
sun but
to
the
receptive
power.
Similarly,
those
who
are
cent
percent
devotees
of the
 Lord
 get
 the
 full-fledged
 mercy
 of
 the
 Lord,
 which
 is
 always
 equally distributed
everywhere. TEXT
7 āmantrya
pāṇḍu-putrāṁś
ca śaineyoddhava-saṁyutaḥ dvaipāyanādibhir
vipraiḥ pūjitaiḥ
pratipūjitaḥ SYNONYMS āmantrya-inviting;
 pāṇḍu-putrān-all
 the
 sons
 of
 Pāṇḍu;
 ca-also;
 śaineyaSātyaki;
 uddhava-Uddhava;
 saṁyutaḥ-accompanied;
 dvaipāyana-ādibhiḥby
 the
 ṛṣis
 like
 Vedavyāsa;
 vipraiḥ-by
 the
 brāhmaṇas;
 pūjitaiḥ-being worshiped;
pratipūjitaḥ-the
Lord
also
reciprocated
equally.

Lord
Śrī
Kṛṣṇa
then
prepared
for
His
departure.
He
invited
the
sons of
Pāṇḍu,
after
having
been
worshiped
by
the
brāhmaṇas,
headed
by Śrīla
Vyāsadeva.
The
Lord
also
reciprocated
greetings.

Apparently
 Lord
 Śrī
 Kṛṣṇa
 was
 a
 kṣatriya
 and
 was
 not
 worshipable
 by the
 brāhmaṇas.
 But
 the
 brāhmaṇas
 present
 there,
 headed
 by
 Śrīla Vyāsadeva,
 all
 knew
 Him
 to
 be
 the
 Personality
 of
 Godhead,
 and
 therefore they
worshiped
Him.
The
Lord
reciprocated
the
greetings
just
to
honor
the social
 order
 that
 a
 kṣatriya
 is
 obedient
 to
 the
 orders
 of
 the
 brāhmaṇas. Although
Lord
Śrī
Kṛṣṇa
was
always
offered
the
respects
due
the
Supreme Lord
 from
 all
 responsible
 quarters,
 the
 Lord
 never
 deviated
 from
 the customary
 usages
 between
 the
 four
 orders
 of
 society.
 The
 Lord
 purposely

observed
 all
 these
 social
 customs
 so
 that
 others
 would
 follow
 Him
 in
 the future. TEXT
8 gantuṁ
kṛtamatir
brahman dvārakāṁ
ratham
āsthitaḥ upalebhe
'bhidhāvantīm uttarāṁ
bhaya-vihvalām SYNONYMS gantum-just
 desiring
 to
 start;
 kṛtamatiḥ-having
 decided;
 brahman-O brāhmaṇa;
 dvārakām-towards
 Dvārakā;
 ratham-on
 the
 chariot;
 āsthitaḥseated;
 upalebhe-saw;
 abhidhāvantīm-coming
 hurriedly;
 uttarām-Uttarā; bhaya-vihvalām-being
afraid.

As
soon
as
He
seated
Himself
on
the
chariot
to
start
for
Dvārakā,
He saw
Uttarā
hurrying
toward
Him
in
fear.

All
 the
 members
 of
 the
 family
 of
 the
 Pāṇḍavas
 were
 completely dependent
 on
 the
 protection
 of
 the
 Lord,
 and
 therefore
 the
 Lord
 protected all
of
them
in
all
circumstances.
The
Lord
protects
everyone,
but
one
who depends
 completely
 upon
 Him
 is
 especially
 looked
 after
 by
 the
 Lord.
 The father
is
more
attentive
to
the
little
son
who
is
exclusively
dependent
on
the father. TEXT
9 uttarovāca pāhi
pāhi
mahā-yogin deva-deva
jagat-pate nānyaṁ
tvad
abhayaṁ
paśye yatra
mṛtyuḥ
parasparam

SYNONYMS uttarā
 uvāca-Uttarā
 said;
 pāhi
 pāhi-protect,
 protect;
 mahā-yogin-the greatest
mystic;
deva-deva-the
worshipable
of
the
worshiped;
jagat-pate-O Lord
of
the
universe;
na-not;
anyam-anyone
else;
tvat-than
You;
abhayamfearlessness;
 paśye-do
 I
 see;
 yatra-where
 there
 is;
 mṛtyuḥ-death; parasparam-in
the
world
of
duality.

Uttarā
said:
O
Lord
of
lords,
Lord
of
the
universe!
You
are
the greatest
of
mystics.
Please
protect
me,
for
there
is
no
one
else
who
can save
me
from
the
clutches
of
death
in
this
world
of
duality.

This
material
world
is
the
world
of
duality,
in
contrast
with
the
oneness of
the
absolute
realm.
The
world
of
duality
is
composed
of
matter
and
spirit, whereas
 the
 absolute
 world
 is
 complete
 spirit
 without
 any
 tinge
 of
 the material
qualities.
In
the
dual
world
everyone
is
falsely
trying
to
become
the master
of
the
world,
whereas
in
the
absolute
world
the
Lord
is
the
absolute Lord,
 and
 all
 others
 are
 His
 absolute
 servitors.
 In
 the
 world
 of
 duality everyone
 is
 envious
 of
 all
 others,
 and
 death
 is
 inevitable
 due
 to
 the
 dual existence
 of
 matter
 and
 spirit.
 The
 Lord
 is
 the
 only
 shelter
 of
 fearlessness for
the
surrendered
soul.
One
cannot
save
himself
from
the
cruel
hands
of death
in
the
material
world
without
having
surrendered
himself
at
the
lotus feet
of
the
Lord. TEXT
10 abhidravati
mām
īśa śaras
taptāyaso
vibho kāmaṁ
dahatu
māṁ
nātha mā
me
garbho
nipātyatām SYNONYMS abhidravati-coming
towards;
mām-me;
īśa-O
Lord;
śaraḥ-the
arrow;
taptafiery;
 ayasaḥ-iron;
 vibho-O
 great
 one;
 kāmam-desire;
 dahatu-let
 it
 burn;

mām-me;
 nātha-O
 protector;
 mā-not;
 nipātyatām-be
aborted.

me-my;


garbhaḥ-embryo;

O
my
Lord,
You
are
all-powerful.
A
fiery
iron
arrow
is
coming towards
me
fast.
My
Lord,
let
it
burn
me
personally,
if
You
so
desire, but
please
do
not
let
it
burn
and
abort
my
embryo.
Please
do
me
this favor,
my
Lord.

This
 incident
 took
 place
 after
 the
 death
 of
 Abhimanyu,
 the
 husband
 of Uttarā.
 Abhimanyu's
 widow,
 Uttarā,
 should
 have
 followed
 the
 path
 of
 her husband,
 but
 because
 she
 was
 pregnant,
 and
 Mahārāja
 Parīkṣit,
 a
 great devotee
 of
 the
 Lord,
 was
 lying
 in
 embryo,
 she
 was
 responsible
 for
 his protection.
 The
 mother
 of
 a
 child
 has
 a
 great
 responsibility
 in
 giving
 all protection
to
the
child,
and
therefore
Uttarā
was
not
ashamed
to
express
this frankly
before
Lord
Kṛṣṇa.
Uttarā
was
the
daughter
of
a
great
king,
the
wife of
a
great
hero,
and
student
of
a
great
devotee,
and
later
she
was
the
mother of
a
good
king
also.
She
was
fortunate
in
every
respect. TEXT
11 sūta
uvāca upadhārya
vacas
tasyā bhagavān
bhakta-vatsalaḥ apāṇḍavam
idaṁ
kartuṁ drauṇer
astram
abudhyata SYNONYMS sūtaḥ
 uvāca-Sūta
 Gosvāmī
 said;
 upadhārya-by
 hearing
 her
 patiently; vacaḥ-words;
 tasyāḥ-her;
 bhagavān-the
 Personality
 of
 Godhead;
 bhaktavatsalaḥ-He
 who
 is
 very
 much
 affectionate
 towards
 His
 devotees; apāṇḍavam-without
the
existence
of
the
Pāṇḍavas'
descendants;
idam-this; kartum-to
 do
 it;
 drauṇeḥ-of
 the
 son
 of
 Droṇācārya;
 astram-weapon; abudhyata-understood. Ś

Sūta
Gosvāmī
said:
Having
patiently
heard
her
words,
Lord
Śrī Kṛṣṇa,
who
is
always
very
affectionate
to
His
devotees,
could
at
once understand
that
Aśvatthāmā,
the
son
of
Droṇācārya,
had
thrown
the brahmāstra
to
finish
the
last
life
in
the
Pāṇḍava
family.

The
 Lord
 is
 impartial
 in
 every
 respect,
 but
 still
 He
 is
 inclined
 towards His
 devotees
 because
 there
 is
 a
 great
 necessity
 of
 this
 for
 everyone's wellbeing.
The
Pāṇḍava
family
was
a
family
of
devotees,
and
therefore
the Lord
wanted
them
to
rule
the
world.
That
was
the
reason
He
vanquished
the rule
 of
 the
 company
 of
 Duryodhana
 and
 established
 the
 rule
 of
 Mahārāja Yudhiṣṭhira.
 Therefore,
 He
 also
 wanted
 to
 protect
 Mahārāja
 Parīkṣit,
 who was
 lying
 in
 embryo.
 He
 did
 not
 like
 the
 idea
 that
 the
 world
 should
 be without
the
Pāṇḍavas,
the
ideal
family
of
devotees. TEXT
12 tarhy
evātha
muni-śreṣṭha pāṇḍavāḥ
pañca
sāyakān ātmano
'bhimukhān
dīptān ālakṣyāstrāṇy
upādaduḥ SYNONYMS tarhi-then;
 eva-also;
 atha-therefore;
 muni-śreṣṭha-O
 chief
 amongst
 the munis;
 pāṇḍavāḥ-all
 the
 sons
 of
 Pāṇḍu;
 pañca-five;
 sāyakān-weapons; ātmanaḥ-own
 selves;
 abhimukhān-towards;
 dīptān-glaring;
 ālakṣya-seeing it;
astrāṇi-weapons;
upādaduḥ-took
up.

O
foremost
among
the
great
thinkers
[munis]
[Śaunaka],
seeing
the glaring
brahmāstra
proceeding
towards
them,
the
Pāṇḍavas
took
up their
five
respective
weapons.

The
 brahmāstras
 are
 finer
 than
 the
 nuclear
 weapons.
 Aśvatthāmā discharged
 the
 brahmāstra
 simply
 to
 kill
 the
 Pāṇḍavas,
 namely
 the
 five

brothers
headed
by
Mahārāja
Yudhiṣṭhira
and
their
only
grandson,
who
was lying
within
the
womb
of
Uttarā.
Therefore
the
brahmāstra,
more
effective and
finer
than
the
atomic
weapons,
was
not
as
blind
as
the
atomic
bombs. When
 the
 atomic
 bombs
 are
 discharged
 they
 do
 not
 discriminate
 between the
 target
 and
 others.
 Mainly
 the
 atomic
 bombs
 do
 harm
 to
 the
 innocent because
there
is
no
control.
The
brahmāstra
is
not
like
that.
It
marks
out
the target
and
proceeds
accordingly
without
harming
the
innocent. TEXT
13 vyasanaṁ
vīkṣya
tat
teṣām ananya-viṣayātmanām sudarśanena
svāstreṇa svānāṁ
rakṣāṁ
vyadhād
vibhuḥ SYNONYMS vyasanam-great
 danger;
 vīkṣya-having
 observed;
 tat-that;
 teṣām-their; ananya-no
 other;
 viṣaya-means;
 ātmanām-thus
 inclined;
 sudarśanena-by the
 wheel
 of
 Śrī
 Kṛṣṇa;
 sva-astreṇa-by
 the
 weapon;
 svānām-of
 His
 own devotees;
rakṣām-protection;
vyadhāt-did
it;
vibhuḥ-the
Almighty.

The
almighty
Personality
of
Godhead,
Śrī
Kṛṣṇa,
having
observed that
a
great
danger
was
befalling
His
unalloyed
devotees,
who
were fully
surrendered
souls,
at
once
took
up
His
Sudarśana
disc
to
protect them.

The
 brahmāstra,
 the
 supreme
 weapon
 released
 by
 Aśvatthāmā,
 was something
similar
to
the
nuclear
weapon
but
with
more
radiation
and
heat. This
brahmāstra
is
the
product
of
a
more
subtle
science,
being
the
product of
a
finer
sound,
a
mantra
recorded
in
the
Vedas.
Another
advantage
of
this weapon
 is
 that
 it
 is
 not
 blind
 like
 the
 nuclear
 weapon
 because
 it
 can
 be directed
 only
 to
 the
 target
 and
 nothing
 else.
 Aśvatthāmā
 released
 the weapon
just
to
finish
all
the
male
members
of
Pāṇḍu's
family;
therefore
in one
 sense
 it
 was
 more
 dangerous
 than
 the
 atomic
 bombs
 because
 it
 could

penetrate
 even
 the
 most
 protected
 place
 and
 would
 never
 miss
 the
 target. Knowing
 all
 this,
 Lord
 Śrī
 Kṛṣṇa
 at
 once
 took
 up
 His
 personal
 weapon
 to protect
 His
 devotees,
 who
 did
 not
 know
 anyone
 other
 than
 Kṛṣṇa.
 In
 the Bhagavad-gītā
the
Lord
has
clearly
promised
that
His
devotees
are
never
to be
 vanquished.
 And
 He
 behaves
 according
 to
 the
 quality
 or
 degree
 of
 the devotional
 service
 rendered
 by
 the
 devotees.
 Here
 the
 word
 ananyaviṣayātmanām
is
significant.
The
Pāṇḍavas
were
cent
percent
dependent
on the
protection
of
the
Lord,
although
they
were
all
great
warriors
themselves. But
the
Lord
neglects
even
the
greatest
warriors
and
also
vanquishes
them in
no
time.
When
the
Lord
saw
that
there
was
no
time
for
the
Pāṇḍavas
to counteract
the
brahmāstra
of
Aśvatthāmā,
He
took
up
His
weapon
even
at the
 risk
 of
 breaking
 His
 own
 vow.
 Although
 the
 Battle
 of
 Kurukṣetra
 was almost
 finished,
 still,
 according
 to
 His
 vow,
 He
 should
 not
 have
 taken
 up His
own
weapon.
But
the
emergency
was
more
important
than
the
vow.
He is
better
known
as
the
bhakta-vatsala,
or
the
lover
of
His
devotee,
and
thus He
 preferred
 to
 continue
 as
 bhakta-vatsala
 than
 to
 be
 a
 worldly
 moralist who
never
breaks
his
solemn
vow. TEXT
14 antaḥsthaḥ
sarva-bhūtānām ātmā
yogeśvaro
hariḥ sva-māyayāvṛṇod
garbhaṁ vairāṭyāḥ
kuru-tantave SYNONYMS antaḥsthaḥ-being
 within;
 sarva-all;
 bhūtānām-of
 the
 living
 beings;
 ātmāsoul;
yoga-īśvaraḥ-the
Lord
of
all
mysticism;
hariḥ-the
Supreme
Lord;
svamāyayā-by
 the
 personal
 energy;
 āvṛṇot-covered;
 garbham-embryo; vairāṭyāḥ-of
Uttarā;
kuru-tantave-for
the
progeny
of
Mahārāja
Kuru.

The
Lord
of
supreme
mysticism,
Śrī
Kṛṣṇa,
resides
within everyone's
heart
as
the
Paramātmā.
As
such,
just
to
protect
the progeny
of
the
Kuru
dynasty,
He
covered
the
embryo
of
Uttarā
by
His personal
energy.

The
 Lord
 of
 supreme
 mysticism
 can
 simultaneously
 reside
 within everyone's
heart,
or
even
within
the
atoms,
by
His
Paramātmā
feature,
His plenary
portion.
Therefore,
from
within
the
body
of
Uttarā
He
covered
the embryo
 to
 save
 Mahārāja
 Parīkṣit
 and
 protect
 the
 progeny
 of
 Mahārāja Kuru,
 of
 whom
 King
 Pāṇḍu
 was
 also
 a
 descendant.
 Both
 the
 sons
 of Dhṛtarāṣṭra
and
those
of
Pāṇḍu
belonged
to
the
same
dynasty
of
Mahārāja Kuru;
 therefore
 both
 of
 them
 were
 generally
 known
 as
 Kurus.
 But
 when there
 were
 differences
 between
 the
 two
 families,
 the
 sons
 of
 Dhṛtarāṣṭra were
known
as
Kurus
whereas
the
sons
of
Pāṇḍu
were
known
as
Pāṇḍavas. Since
the
sons
and
grandsons
of
Dhṛtarāṣṭra
were
all
killed
in
the
Battle
of Kurukṣetra,
the
last
son
of
the
dynasty
is
designated
as
the
son
of
the
Kurus. TEXT
15 yadyapy
astraṁ
brahma-śiras tv
amoghaṁ
cāpratikriyam vaiṣṇavaṁ
teja
āsādya samaśāmyad
bhṛgūdvaha SYNONYMS yadyapi-although;
 astram-weapon;
 brahma-śiraḥ-supreme;
 tu-but; amogham-without
 check;
 ca-and;
 apratikriyam-not
 to
 be
 counteracted; vaiṣṇavam-in
 relation
 with
 Viṣṇu;
tejaḥ-strength;
 āsādya-being
 confronted with;
samaśāmyat-was
neutralized;
bhṛgu-udvaha-O
glory
of
the
family
of Bhṛgu.

O
Śaunaka,
although
the
supreme
brahmāstra
weapon
released
by Aśvatthāmā
was
irresistible
and
without
check
or
counteraction,
it
was neutralized
and
foiled
when
confronted
by
the
strength
of
Viṣṇu
[Lord Kṛṣṇa].

In
 the
 Bhagavad-gītā
 it
 is
 said
 that
 the
 brahmajyoti,
 or
 the
 glowing transcendental
effulgence,
is
resting
on
Lord
Śrī
Kṛṣṇa.
In
other
words,
the

glowing
 effulgence
 known
 as
 brahma-tejas
 is
 nothing
 but
 the
 rays
 of
 the Lord,
just
as
the
sun
rays
are
rays
of
the
sun
disc.
So
this
Brahma
weapon also,
although
materially
irresistible,
could
not
surpass
the
supreme
strength of
the
Lord.
The
weapon
called
brahmāstra,
 released
 by
 Aśvatthāmā,
 was neutralized
and
foiled
by
Lord
Śrī
Kṛṣṇa
by
His
own
energy;
that
is
to
say, He
did
not
wait
for
any
other's
help
because
He
is
absolute. TEXT
16 mā
maṁsthā
hy
etad
āścaryaṁ sarvāścaryamaye
'cyute ya
idaṁ
māyayā
devyā sṛjaty
avati
hanty
ajaḥ SYNONYMS mā-do
 not;
 maṁsthāḥ-think;
 hi-certainly;
 etat-all
 these;
 āścaryamwonderful;
 sarva-all;
 āścarya-maye-in
 the
 all-mysterious;
 acyute-the infallible;
yaḥ-one
who;
idam-this
(creation);
māyayā-by
His
energy;
devyātranscendental;
 sṛjati-creates;
 avati-maintains;
 hanti-annihilates;
 ajaḥunborn.

O
brāhmaṇas,
do
not
think
this
to
be
especially
wonderful
in
the activities
of
the
mysterious
and
infallible
Personality
of
Godhead.
By His
own
transcendental
energy,
He
maintains
and
annihilates
all material
things,
although
He
Himself
is
unborn.

The
activities
of
the
Lord
are
always
inconceivable
to
the
tiny
brain
of the
living
entities.
Nothing
is
impossible
for
the
Supreme
Lord,
but
all
His actions
are
wonderful
for
us,
and
thus
He
is
always
beyond
the
range
of
our conceivable
 limits.
 The
 Lord
 is
 the
 all-powerful,
 all-perfect
 Personality
 of Godhead.
 The
 Lord
 is
 cent
 percent
 perfect,
 whereas
 others,
 namely Nārāyaṇa,
Brahmā,
Śiva,
the
demigods
and
all
other
living
beings,
possess only
different
percentages
of
such
perfection.
No
one
is
equal
to
or
greater than
Him.
He
is
unrivaled.

TEXT
17 brahma-tejo-vinirmuktair ātmajaiḥ
saha
kṛṣṇayā prayāṇābhimukhaṁ
kṛṣṇam idam
āha
pṛthā
satī SYNONYMS brahma-tejaḥ-the
 radiation
 of
 the
 brahmāstra;
 vinirmuktaiḥ-being
 saved from;
 ātma-jaiḥ-along
 with
 her
 sons;
 saha-with;
 kṛṣṇayā-Draupadī; prayāṇa-outgoing;
 abhimukham-towards;
 kṛṣṇam-unto
 Lord
 Kṛṣṇa;
 idamthis;
āha-said;
pṛthā-Kuntī;
satī-chaste,
devoted
to
the
Lord.

Thus
saved
from
the
radiation
of
the
brahmāstra,
Kuntī,
the
chaste devotee
of
the
Lord,
and
her
five
sons
and
Draupadī
addressed
Lord Kṛṣṇa
as
He
started
for
home.

Kuntī
 is
 described
 herein
 as
 satī,
 or
 chaste,
 due
 to
 her
 unalloyed devotion
 to
 Lord
 Śrī
 Kṛṣṇa.
 Her
 mind
 will
 now
 be
 expressed
 in
 the following
 prayers
 for
 Lord
 Kṛṣṇa.
 A
 chaste
 devotee
 of
 the
 Lord
 does
 not look
 to
 others,
 namely
 any
 other
 living
 being
 or
 demigod,
 even
 for deliverance
from
danger.
That
was
all
along
the
characteristic
of
the
whole family
of
the
Pāṇḍavas.
They
knew
nothing
except
Kṛṣṇa,
and
therefore
the Lord
 was
 also
 always
 ready
 to
 help
 them
 in
 all
 respects
 and
 in
 all circumstances.
 That
 is
 the
 transcendental
 nature
 of
 the
 Lord.
 He reciprocates
the
dependence
of
the
devotee.
One
should
not,
therefore,
look for
help
from
imperfect
living
beings
or
demigods,
but
one
should
look
for all
 help
 from
 Lord
 Kṛṣṇa,
 who
 is
 competent
 to
 save
 His
 devotees.
 Such
 a chaste
devotee
also
never
asks
the
Lord
for
help,
but
the
Lord,
out
of
His own
accord,
is
always
anxious
to
render
it. TEXT
18 kunty
uvāca

namasye
puruṣaṁ
tvādyam īśvaraṁ
prakṛteḥ
param alakṣyaṁ
sarva-bhūtānām antar
bahir
avasthitam SYNONYMS kuntī
 uvāca-Śrīmatī
 Kuntī
 said;
 namasye-let
 me
 bow
 down;
 puruṣam-the Supreme
 Person;
 tvā-You;
 ādyam-the
 original;
 īśvaram-the
 controller; prakṛteḥ-of
 the
 material
 cosmos;
 param-beyond;
 alakṣyam-the
 invisible; sarva-all;
 bhūtānām-of
 living
 beings;
 antaḥ-within;
 bahiḥ-without; avasthitam-existing.

Śrīmatī
Kuntī
said:
O
Kṛṣṇa,
I
offer
my
obeisances
unto
You because
You
are
the
original
personality
and
are
unaffected
by
the qualities
of
the
material
world.
You
are
existing
both
within
and without
everything,
yet
You
are
invisible
to
all.

Śrīmatī
Kuntīdevī
was
quite
aware
that
Kṛṣṇa
is
the
original
Personality of
 Godhead,
 although
 He
 was
 playing
 the
 part
 of
 her
 nephew.
 Such
 an enlightened
 lady
 could
 not
 commit
 a
 mistake
 by
 offering
 obeisances
 unto her
 nephew.
 Therefore,
 she
 addressed
 Him
 as
 the
 original
 puruṣa
 beyond the
 material
 cosmos.
 Although
 all
 living
 entities
 are
 also
 transcendental, they
 are
 neither
 original
 nor
 infallible.
 The
 living
 entities
 are
 apt
 to
 fall down
under
the
clutches
of
material
nature,
but
the
Lord
is
never
like
that. In
the
Vedas,
therefore,
He
is
described
as
the
chief
among
all
living
entities (nityo
nityānāṁ
cetanaś
cetanānām
 (Kaṭha
 Upaniṣad
 2.2.13)).
 Then
 again He
 is
 addressed
 as
 īśvara,
 or
 the
 controller.
 The
 living
 entities
 or
 the demigods
like
Candra
and
Sūrya
are
also
to
some
extent
īśvara,
but
none
of them
 is
 the
 supreme
 īśvara,
 or
 the
 ultimate
 controller.
 He
 is
 the parameśvara,
or
the
Supersoul.
He
is
both
within
and
without.
Although
He was
present
before
Śrīmatī
Kuntī
as
her
nephew,
He
was
also
within
her
and everyone
else.
In
the
Bhagavad-gītā
(15.15)
the
Lord
says,
"I
am
situated
in everyone's
 heart,
 and
 only
 due
 to
 Me
 one
 remembers,
 forgets
 and
 is cognizant,
 etc.
 Through
 all
 the
 Vedas
 I
 am
 to
 be
 known
 because
 I
 am
 the

compiler
of
the
Vedas,
and
I
am
the
teacher
of
the
Vedānta."
 Queen
 Kuntī affirms
that
the
Lord,
although
both
within
and
without
all
living
beings,
is still
 invisible.
 The
 Lord
 is,
 so
 to
 speak,
 a
 puzzle
 for
 the
 common
 man. Queen
 Kuntī
 experienced
 personally
 that
 Lord
 Kṛṣṇa
 was
 present
 before her,
yet
He
entered
within
the
womb
of
Uttarā
to
save
her
embryo
from
the attack
 of
 Aśvatthāmā's
 brahmāstra.
 Kuntī
 herself
 was
 puzzled
 about whether
Śrī
Kṛṣṇa
is
all-pervasive
or
localized.
In
fact,
He
is
both,
but
He reserves
the
right
of
not
being
exposed
to
persons
who
are
not
surrendered souls.
This
checking
curtain
is
called
the
māyā
energy
of
the
Supreme
Lord, and
 it
 controls
 the
 limited
 vision
 of
 the
 rebellious
 soul.
 It
 is
 explained
 as follows. TEXT
19 māyā-javanikācchannam ajñādhokṣajam
avyayam na
lakṣyase
mūḍha-dṛśā naṭo
nāṭyadharo
yathā SYNONYMS māyā-deluding;
 javanikā-curtain;
 ācchannam-covered
 by;
 ajñā-ignorant; adhokṣajam-beyond
 the
 range
 of
 material
 conception
 (transcendental); avyayam-irreproachable;
 na-not;
 lakṣyase-observed;
 mūḍha-dṛśā-by
 the foolish
observer;
naṭaḥ-artist;
nāṭya-dharaḥ-dressed
as
a
player;
yathā-as.

Being
beyond
the
range
of
limited
sense
perception,
You
are
the eternally
irreproachable
factor
covere